SELECT Cases of Conscience TOUCHING witches and witchcrafts.  
By John Gaul, Preacher of the Word at Great Staughton in the County of Huntington.  Deur. 18. 10, 11, 12. 
There shall not be found among you any one that maketh his Son or his Daughter to pass through the fire, or that useth Divination, or an observer of Times, or an Enchanter, or a Witch.  
Or a Charmer, or a Consulter with familiar Spirits, or a Wizard, or a Nocromancer.  
For all that do these things are an Abomination unto the Lord: and because of these Abominations, the Lord thy God doth drive them out from before thee.  
London, Printed by W. Wilson for Richard Clutterbuck, and are to be sold at his House in Noblestreet. 1646.   

May 29. 1646.  
I Have with much satisfaction and content perused this learned & judicious discourse, entitled [Select Cases of Conscience concerning Witches and Witchcrafts.] And finding it to be very solid and seasonable, I allow it to be Printed and published.  
JOHN DOWNAME.   

To his ever honoured Valentine Wauton Esquire, colonel, and one of the honourable House of Commons. As also to the other worthy Gentlemen; together with all the good people of the Parish of Great Staughton in the County of Huntington.  
SIR,  
YOU heresee, what the the rest of the Parish heard; under one months occasional pains in my place. I am forced to make it public, partly because I suffered some opposition & affront in my preaching, from one I never saw before; and partly because some opinions of it are spread since, by and among those that know me not. But chiefly to answer the expectation of those amongst whom I am known. I hope (what I here tender you) will speak the truth of an honest Conscience to the World; the Affection of a careful Pastor to the rest; and to you Sir! the grateful (because much engaged) mind of  
Your humble Servant, JOHN Gaul.   

To the judicious Reader.  
Reader! I present thee here with a Letter; on occasion of this publishing. It were but lost labour to gloss upon it. Thou mayest easily, read him, in his Letter, and me, in my book.  
M. N.  
MY service to your Worship presented, I have this day received a Letter, &c.— to come to a town called Great Staughton to search for evil disposed persons called Witches (though I hear your Minister is far against us through ignorance) I intend to come (God willing) the sooner to hear his singular judgement on the behalf of such parties; I have known a Minister in Suffolk preach as much against their discovery in a Pulpit, and forced to recant it (by the Committee) in the fame place. I much marvel such evil Members should have any (much more any of the Clergy) who should daily preach terror to convince such Offenders, stand up to take their parts against such as are Complainants for the King, and sufferers themselves with their Families and Estates. I intend to give your town a visit suddenly, I am to come to Kimbolton this week, and it shall be ten to one but I will come to your Town first, but I would certainly know afore whether your Town affords many Sticklers for such cattle, or willing to give and afford us good welcome and entertainment, as other where I have been, else I shall wave your Shire (not as yet beginning in any part of it myself) And betake me to such places where I do and may persist without control, but with thanks and recompense So I humbly take my leave and rest,  
Your Servant to be commanded, Matthew Hopkins.   

The Contents.  

1 Case. WHether it ought to be believed, that there are any Witches?  
2. How many kinds of Witches may there be conceived?  
3. Whether there be not sundry degrees of Witches, and Witchcrafts to be considered?  
4. What it is that makes a Witch to be a Witch; and one that may justly be so called and accounted?  
5. What are the signs and marks of a Witch, whereby such an one may be rightly discerned, and so Censured?  
6. Whether Witch-seeking or witch-finding be an Art, Vocation, Profession, Office, Occupation, or Trade of Life, allowable in a Christian Church, or State?  
7. Whether all such Feats, tricke● pranks, and Exploits, as Witches ar● said to play; be credible to prudent Christians?  
8. Whether the power of a Witch be such, as is ordinarily supposed?  
9 How the power and malice of Witches may be prevented, or redressed wit● a good Conscience?  
10. Whether it be lawful to consul● with a Witch upon any occasion?  
11. What punishment are Witche● worthy of; or may justly be inflicted on them?  
12. whether a witch may repent, and so be saved?    

SELECT Cases of Conscience touching Witches and Witchcrafts.  

1. Case, Whether it ought to be believed, that there are any Witches?  
He that will needs persuade himself that there are no Witches, would as fain be persuaded, that there is no devil; and he that can already believe that there is no devil, will ere long believe that there is no God. For there are much what the same grounds or motives both for the Atheist, and the Adiabolist. Both are errors and evils issuing, not only from a fond presuming folly, but also from a carnal dispensing security. Psal. 14. 1. And therefore when I consider that opinion of the Sadduces, Acts 23. 8. I cannot but wonder at the received ground for it. Who are said to deny all there cit●●, only for this end; that so they might serve God more sincerely, and for himselfes' sake; blessing him even for a present being; and not doing his will, out of any expepectation of a future reward. Whereas our late leaners and lingerers after such a kind of sect, could be content to deny all these, merely for this intent that so they might serve themselves wholly, sin more greedily, live now more securely, and fear no future penalty. But as doting sleeps or dreams, awaken to greater distractions: so do false opinions, to the more fearful Convictions; Especially all fond persuasions touching God or the devil (if not otherwise recanted) are confuted by their own sad experience at the last. And (as to the point in hand) I could instance from Story (but that I resolve against all such dilatations in this Epitome) how many have had no faith of witches being, till they have had a sense of them, and then their bewitched body or goods, has served to unbewitch them of their opinion & Conceit. But there are also a sect or sort, that (on the other hand) are as superstitious in this point, as these can be infidelious. They conclude peremptorily (not from reason, but indiscretion) that witches not only are, but are in every place, and Parish with them, every old woman with a wrinkled face, a furred brow, a hairy lip, a gobber tooth, a squint eye, a squeaking voice, or a scolding tongue, having a rugged coat on her back, a skullcap on her head, a spindle in her hand, and a Dog or Cat by her side; is not only suspected, but pronounced for a witch. Every new disease, notable accident, mirable of nature, rarity of art, nay and strange work or just judgement of God; is by them accounted for no other, but an act or effect of witchcraft. And for this the Witch must be suspected; and this suspicion, though it be but late, of a few, and those the under sort, yet is it enough to send for the Witch-searchers, or witch-seekers (a trade never taken up in England till this) whose lucratory skill and Experience is not much improved above the outward senses. For if you will not admit a big, or a boil; a wart, or a wen; a push, or a pile; a scar, or a scab; an issue, or an ulcer; for a palpable Witches mark: yet then shall it certainly be determined to be in such a place, as for shame, and in very truth, is not to be named. Put to save the trouble and Charges of the witch-finder, they will undertake to try the Witch of themselves, yet by no other rules than those traditional, and of their own superstition. Nay and (I tromble to record it) they will have the witch presently punished, and the issue thereof shall prove no less than capital; and yet by no Law, but that of their own Law less fury. Now of these two sorts, I hold the last not only the more numerous, but the more dangerous of the two. Not that I think there is charity in the one opinion, as I am sure there is iniquity in the other. But for as much as the superstition of the one, is one main cause of the others Infidelity. For I have known the simpler meaning therefore backward to believe any are thus guilty; while they have observed the ruder conditioned so overforward to pronounce upon the innocent: yea and some wise men too, have put it to a great dispute, because they have read (as appears in story) that men of the most eminent wisdom and holiness of their times have (by such people as these) been slandered for Witches. I could give instance in Abraham, Joseph, Moses, Daniel, Athanasius, Wicklef, Luther, &c. And it is the more easy to be believed, in that our Saviour Christ himself, not only escaped not so blasphemous a Calumny, Matt. 9 34. and 12. 24. (I abhor to speak what like Imputation of some in after Ages) but also foretold that his chiefest servants should be slandered in like manner, Mat. 10. 25. But what? did Christ therefore deny that there were any Witches? nay he rather confesses it for distinction sake, Matt. 12. 27, 28. And verily no abuse of men (either on one side or other) must debar from concluding of Truth. I therefore (in a plain and full way) determine here, as do the orthodox, viz.  
That as there have been; so there are, & will be witches unto the world's end. When Witches first were in the world, is uncertain, before Pharaoh's magicians; we read Joseph talking (like an Egyptian) of divination, Gen. 44. 5. 15. (which he spoke certainly not to bewray his Profession, but conceal his Person.) Old Authors relate that Cham was the first Witch (who among the Gentiles was called Zoroaster) and that he taught this devilish Art to his son Mizraim, and he to the Egyptians his People; and they that their learning to the world. Some say, the devil was the first Witch when he played the Impostor with our first Parents, possessing the Serpent (as his imp) to their delusion, Gen. 3. and it is whispered that our grandam Eve was a little guilty of such a kind of Society, inasmuch as such an Enmity was immediately denounced upon it. But no matter whether Witches & witchcrafts began with the world or no; we are too sure they are not like to end, but with the world, 1 Tim. 4. 1. And speaking of the world & Witches, I take room enough to determine their Existence. For haply in some Places, and at some purer Times of the Church, a Witch may not then and there be found, Deut. 18. 10. Micah 5. 12. Zach. 13. 2. at least wise comparatively, not in those Multitudes, or Multiplicities. And thus explained my determination stands firm to any man's belief for these Reasons following.  
1. Because the holy Scriptures speak of witchcraft as of a specific sin, 1 Sam. 15. 23. Gal. 5. 20. Now no accident can subsist without a Position or Concession of its proper subject in whom it must of necessity inhere. 2. The word of God discovers and describes them by their several names, Deut. 18. 10. Now names are not given to things that are not: nay the variety of names serve to note their Multitude in the Concrete, as well as their multiplicity in the Abstract. 3. God Almighty has Enacted laws and Penalties against them, Exo. 22. 18. Lev. 20. 27. which were not instituted for, nor can be executed upon shadows & mere nothing. 4. It is carefully forbidden to seek after such, Levit. 19 31. which how vain were it if none such were to be found? Because though individual acts may perish with the Authors, yet never any specific sin (once here) quite vanished hence; but (through the common root of Corruption) was propagated to all Ages. 6. Because the devil (through his depraved knowledge) hath devised perpetual Rules of witchcrafts; such as he not only suggests immediately and occasionally; but hath delivered them to impious wretches, to be traditionally taught and communicated from one Generation to another. 7. Because the devil labours continually to uphold the visibility and eminency of his kingdom, which he doth in and by, none more than such as these. 8. Even Heathen by the light of Nature, have asserted such to be: nay and by the Law of Nature, convinced them to be such. 9 The opinion and judgement of so many learned men in all professions. (Philosophers, Historians, Lawyers, physicians, Divines, Schoolmen, Summists, Casuists, Kings and Princes) that have shown so much Art and industry, in their demonstration and discovery. 10. The observation, Tradition, confession, practice and experiment hereof (in all Ages, and among all Nations) is more than manifest.  
The general thus confirmed, let me also add a touch upon these particulars. 1. That Witches have been more frequent in some Ages of the World, than others, namely, the more blind, dissolute, paganish, Idolatrous, superstitious. 2. That Witches have always abounded in some coasts of the World, more than others; as namely, where the gospel is not; where it is not so plain, pure, and powerful; and where witchcraft is made either their Religion, or their Trade. 3. That Witches are to be found in some Religions, more than others, that is to say, not only where witchcraft itself is counted a Religion; but where Religion itself is superstitious, and so disposing to witchcraft. 4. That there has been, are, and are likely still to be, more Witches under the Popish; then in the Protestant Religion. For not only their Popes, Priests, friars, Nuns, (many of them) have been notorious Witches: but their praestigious miracles, & superstitious rites little better than kinds of witchcrafts.  
Now though I find it easier to determine of Witches, that they are; then to discover what they are, yet I may give occasion to apprehend something to that purpose, from this one main conclusion, viz. That witchcraft, or the sin of Witches, is the most great & grievous, the most deadly & damnable sin, that a mortal man may be guilty of. I conceive it second to none that can possibly here be committed, and my Reasons are,  
1. Because it is called an abomination unto the Lord, Deut. 18. 12. which is never said but of those Impieties that are of all other most Execrable.  
2. Because all other sins and disobediences, are but compared to this for heinousness, 1 Sam. 15. 23. Now the thing compared is always inferior to that to which it is compared.  
3. Because witchcraft in Hebrew, Greek, and Latin is commonly called by the name of evil-doing: signifying (as say the ancients) that it is the greatest evil that can be done.  
4. Because it is the most malicious and immediate aversion from the greatest Good; and the most malicious and immediate conversion to the greatest evil. For here is God Renounced and defied; and the devil embraced and adored.  
5. Because no sin upon earth so tempts God, as witchcraft doth. Next to the devil's impudent tempting of Christ: was Balaam's importunate tempting of God. It even tempts the devil to tempt God. For little or nothing can the devil do for the Witch by a Leaguer Commission; but as he is fain to tempt God's Permission at every turn. Else Satan had not craved a second power against Job; after a confession of the first.  
6. Because it is the most abhorred of all those sins, which we call the sins against Nature. Not only in regard of that horrid illusion of an Incubus: but also in respect of common society; for as it is most natural for man to be sociable, so it is most unnatural to him to associate himself contrary to his kind. And so much the more in this, in that it is against not only a naturally arising, but a divinely imposed Antipathy, Gen. 3. 15. 1 Cor. 10. 20.  
7. Because a Witch is an Antichrist, opposite to Christ not only in his Works, but in his Person; for as Christ is a God incarnate: so is a Witch (as it were) a devil incarnate. I do not say, a Witch is the Antichrist; but I am sure, the Antichrist must needs be a Witch, 2 Thes. 2. 8. 9, 10, 11.  
8. Because the blasphemy against the holy Ghost, is grounded upon an imputation of witchcraft, Matth. 12. 24, 31. And the sin itself appears (by direct literal deduction) to be a malicious imputation of the works of the devil to God; and of the works of God to the devil: which who are so guilty of as are Witches, that make God their devil, and the devil their God? as is evident to be observed, in their solemn and explicit pact or League. Neither do I know any one particular sin, to which the expression of the sin against the holy Ghost in Scriptures, with the properties that Divines make thereof, may be more aptly & precisely applied, then to this sin of witchcraft.   

2. Case. How many kinds of Witches may there be conceived?  
A Right belief of Witches cannot be without some distinct conception of their kinds, holy Scripture (to set forth their several kinds) reckons up 8. several names of them at once. Deut. 8. 10. 11. Some say nine; making the first paraphrastical description (that of causing the son or the daughter to pass thorough the fire) to be a certain species of witchcraft: which I conceive rather to be a general Act or Rite, of consecrating or devoting themselves & theirs to the devil's service; answerable to that which we commonly call the Witches Covenant, Compact, or confederation with the devil. Because it is still set before those other particular Acts, as if it were but some kind of preparation or disposition to them, Lev. 20. 5, 6. 2 King. 21. 6. All the rest of the Words, or Names (were it not that plenary Enumerations cannot be without distinctions) are so promiscuously used, variously translated, and indifferently interpreted, that it is hard to observe any specific difference between them. Give me leave to guess at them as distinctly as I may. 1. We thus translate the first, One that useth divination. But the Hebrew speaks somewhat more Emphatically, One divining divinations. To show, that such his divinations were of his own divining, or devising; who presumed, or undertook to teach or tell of things contingent and fortuitous, whether future, or absent; and what hereafter might happen to such a person, such a State; And such a one I may not amiss call the Gipsy, or fortune-telling Witch. 2. An Observer of Times. The radical derivation of this Word or Name is thought so various, that I know not well how to determine here, what kind of Witch. Some conceive it from an Hebrew root that signifies to answer, being interrogated in dubious matters; and so I may say it is the Oracle Witch. Some from casting a mist before the eyes, and then is it the juggling or praestigious Witch. Some from a word of the Clouds; then is it the Astrologian, stargazing, Planetary, Prognosticating Witch. Some from a word that notes a Time, and that destinate or determinate to such a purpose, as lucky, or unlucky; then is it the superstitious season-searching, or (if you will) the Time-serving Witch. 3. An Enchanter, or a chanting Witch, using to that purpose certain Odes, Songs, Verses, Tones, Numbers, and may signify either the Canting or Calculating Witch. But there is a word of fuller and nearer sound to the original, that signifies the Serpent: so may it be the Serpentine, the venesick or poisonous Witch. 4. Or a Witch. The original Word is used so promiscuously, for all manner of Witches, that makes our Translators to render it in the common English word only. Yet doth it more narrowly import, such a kind of Witch that works partly after a poisonous, partly in a praestigious way. 5. A Charmer, and that is an Exorcist or conjuring Witch. But the Hebrew expresses it thus, one joining Society, viz. either with the devil, or with other Witches: and so it is the assembling or the associating Witch. 6. A Consulter with Familiar Spirits. The Hebrew intimates, one that carried the Spirit in a Bottle, a Bag, a Pitcher, and so kept it as a familiar; or rather whose Belly heaved, and swelled, and sounded like a Bottle, whence the devil spoke or replied: and thus is it the Gastromanticke, the Ventriloquist, or if you will, the bottle-bellied Witch. 7. A wizard, or Sciolist, that is the magical, Speculative, sciential, or Arted Witch. 8. A necromancer; that is one that sought to the Dead, and consulted them, to know what should become of the Living. Or, that haunted Graves and Sepulchers, as well praedigiously to raise the dead, as to be prestigiously resolved by them. You may call such an one, the Mortal or the deadly Witeh.  
To all these Names, more than ten times might be added from other Languages, expressing the several sorts of Witches and witchcrafts; either from their Nature, Art, power, practice, matter, form, end, author, means, instrument, or effect. But (because I labour all I may to bring the whole business to a Previate) I shall only treat of such kinds or sorts of them, wherein they are more universally both comprised and distinguished.  
1. According to the vulgar conceit, distinction is usually made betwixt the White and the black Witch: the Good, and the Bad Witch. The Bad Witch, they are wont to call him or her, that works Malefice or mischief to the Bodies of Men or Beasts: The good Witch they count him or her, that helps to reveal, prevent, or remove the same. But such consider not, that devils (with as certain a Science and as safe a Conscience) may be distinguished into Good, and Bad, as Witches. Rather, that the accounted Good Witch, is indeed the worse and more wicked of the two. For as Satan, being a Fiend of darkness, is then worst when he transforms himself into an Angel of Light: so likewise are his Ministers. Now both these working by the devil, whereas the worst hurt that the one does, proves but to bewitch the Body, or outward man: the best help that the other can do, tends and turns to bewitch the inner man or soul. In as much as it begets in the party to be thus holpen; either a Petition, or at least an inquisition: either a persuasion, or at least an expectation; which is a faith or assent of the same nature that the Witch now works by. Notwithstanding all this it is objected, that the Good Witch does good, & opposes the Bad Witch, and the devil, and therefore certainly can be none of his, nor have any dealings with him. For if Satan cast out Satan, he is divided against himself, how shall then his kingdom stand? Matth. 12. 26. Are not these now the Patrons of Witches themselves that can make Scripture plead for them? To whose misapplying it is thus replied: That if Satan should cast out Satan spiritually, or out of the soul, here were a division indeed, and now his kingdom could in no wise stand: But for Satan to cast out Satan corporally, or out of the Body only; this may be done by a combination, and so his kingdom may grow the more. For thus he agrees, and willingly yields to his own Children and Instruments to be (even by them) ejected out of the Body: that so by the faith (both of the doer and receiver) he may the more easily be admitted into the soul.  
2. Witches may universally be thus distinguished into either the Arted or the Pacted Witch. The Arted Witch, or one only speculative upon the abstruse Mirables of Nature: who by searching into her occult Qualities, her hidden powers, and secret virtues, her Sympathies and Antipathies; and by applying fitly Actives unto Passives; now urges nature so Artificially, that he makes her conclude & assent to work wonders: (And happily thus far may proceed both with true science, & good conscience.) But what through vanity of Science, error of Conscience, lability of innocence; what through curiosity, Credulity, vain Glory, &c. is at length taken in the snare of praestigious and diabolical delusion. And now applies the Creature to those ends and uses; to which, either by its own propensity, or by God's Institution, it was never inclined. The pacted Witch is one only Operative, about some prodigious or Praestigious things, and that only by virtue of a superstitious Compact or Contract made with the devil, without, or against all Rules and orders of Nature, Art, or Grace.  
3. A general distinction (as touching kinds) may be of the Active, and the Passive Witch. The Active Witch I conceive to Act together with the devil; but the Passive Witch to be Acted rather by him. One by way of confederation; the other by reason of some obsession, One as it were tempting the devil; the other rather tempted by him. One as it were the Author, and the devil the Instrument; the other but the bare Instrument, and the devil the sole Author. One maliciously rejoicing and glorying in prodigious pranks and Exploits; the other somewhat irking and ashamed. One not infesting only, but infecting also, by seeking to make others Witches; the other willing or wishing rather to be unmade itself. Of the one kind I reckon the Witch of Endor▪ I Sam. 28. of the other, the damsel in the Acts, Acts 16. Yet ought even the Passive Witches to be distinguished into the merely, and the mixedly Passive. The merely Passive be simply daemoniacs, but not Energumenists. That is mainly suffering, rather than Acting by the devil: more excruciated and afflicted, then occupied or exercised by him. The mixedly Passive be not the Obsessed only, but the Operative likewise. Of more Active at first in giving up their Wills to Satan's slavery, now become more Passive and led Captive by him at his will. First offering themselves freely and voluntarily; after forced, and as it were necessitated to do his drudgery. The devil now infesting them, if they grow slack to infest others.   

3. Case. Whether there be not sundry degrees of Witches and Witchcrafts to be considered?  
Original sin indeed (being one & alike in all) admits of no variety of degrees in any. But witchcraft is an actual, & therefore none are borne, all are made Witches. Talk they what they can of an Incubus, the devil and the Witch produce not to witchcraft by Generation but seducement. Moreover, when by witchcraft one grows so high as the sin against the holy Ghost, there's now no further measure (save in numerical Acts) for one Witch to exceed another. Otherwise there's no sin (taken indefinitely) but may admit of several Measures, and so (to every man's consideration) heighten or lessen the guilt or penalty to that subject in which it inheres.  
It is worthy to be conscionably weighed; that in witchcraft there is an Inchoation, as well as a consummation. 1. The Inchoation or disposition to witchcraft is in superstition. The Fathers, and Schoolmen therefore are not much amiss in defining witchcraft by superstition: Making this to be the Genus, and gathering the other in all the species under it, so that no kind of Witchcraft may be named, which is not found upon superstition, and works not by it. Because in this main Act, superstition and witchcraft both agree; to apply the Creature as means unto those ends and uses; unto which it is neither apt by its own nature, nor thereunto ordained by divine Institution. Only these two differ in degrees; for superstition is witchcraft begun, and witchcraft is superstition finished. Wherefore now, since Superstitions are the seeds of witchcrafts; and we all have in us the seeds of superstitions; how ought we then to take heed of nourishing superstitions; and those especially that bend & dispose to witchcraft? which are indeed too much to be observed in the Observations, Traditions, Opinions, Affections, Professions, Proverbs, practices, Occupations, and Conversations of the Vulgar. Lord! how many are the sorcerous superstitions of the Many? As they are too too notorious; in observing of seasons for lucky or unlucky; in foretelling of Fortunes and destinies; in marking of Contingences and Casualties; in casting of Lots; in regarding of dreams; in making of meals, in using of sports, in securing of fears, in promoting of hopes, in curing of diseases, in making of Marriages, in taking of Journeys; and the like: All which (in truth) are grand superstitions, or petty kinds of witchcrafts. Yet are not to be neglected neither: for without God's good Grace, and great mercy, they easily grow to a higher measure or degree of that kind of malignity. 2. The Consummation and Completion of witchcraft, is in the Witches absolute Pact, and real Fact, whereby it is covenanted & consented to work, not by God, not by nature; not by Art, not by reason; but by diabolical delusions alone.  
Likewise of real and absolute Witches, there are several degrees to be considered according to several kinds of them. As the good Witch is to be judged and esteemed worse than the bad; the Idolatrously pacted, worse than the Cunningly Arted, the perniciously operative, worse than the fondly speculative: the mischievously Active, worse than the abused Passive. For if among very devils one may be found worse than another, Lu. 11. 26. how much more among Witches? nay even among Witches of the same kind, there are also considerable degrees or aggravations to guide a Conscience, either as touching private Estimation, or public Censure, viz. 1. From the Time, as the inveterate Witch is to be thought worse than the Novice. 2. Place, As a Witch at Court, is worse than a Witch in the country, and a Witch in the Church worse than a Witch in her own Cell. 3. Sex, As the Male witch is worse than the Female. For though she may be more envious and malicious; yet he has abused the Abler and Nobler sex. 4. Degree or Quality, as Jezabel was worse than the Witch of Endor. 5. Profession, As the Christian Witch is worse than the Pagan. 6. Office, As the clerical is worse than the Layicke Witch. 7. Object, As to practise witchcraft on Men is worse then if on Beasts only. 8. Malicious intent, As to have made one Witch, is worse than to have bewitched many.   

4. Case. What it is that makes a Witch to be a Witch, and one that may justly be so called and accounted?  
IT is safe to believe that there are Witches; and that those also are of several kinds and degrees. But very unsafe to pronounce peremptorily upon such and such for Witches; and that upon false grounds, as vulgar report, bare suspicion, suspected Ancestors, decrepit age, froward affection, an ill tongue, or any casual accident or Event. Right effects are only censured with a safe Conscience, by those that are able to discern them in their proper Causes; Now therefore 4. Causes are to be observed, all concurring to the making up of an absolute Witch, viz. God utterly deserting, the devil delusively invading, special sins hereunto disposing, and the Compact throughly completing.  
1. God the deficient Cause. His desertion was enough to make an angel become a devil: how much more than for a man to become a Witch? Yet all this is no adding to the Creatures malice, but only to give it up to its own power, that it may be known how evil it is, if his goodness be once subtracted. Nay, God is here not only a permissive, but a directive cause. For what forbids that God should not as justly and wisely concur in this Act, as in all other evils of sin? Yea great Reasons are to be given both for his permission and direction herein. As, 1. for the manifestation of his own Glory. As he did the first Witches we read of, Exod. 7. 12. and 8. 18, 19 2. For the trial of the faith & patience of his Saints and Servants, Deu. 13. 1, 2, 3. 3. For the hardening of the wicked in their wilful delusions, Exod. 7. 22. 2. Thes. 2. 9 11. 4. For to make the Witches themselves examples of his justice both here and hereafter, Exo. 9 12. Isa. 19 3, 4. & 44. 25. Act. 13. 11. Revel. 21. 8. 5. For the more confusion of the devil himself both in his frustration and ejection. Isa. 44. 25. Mic. 3. 6, 7. Matth. 12. 28, 29. 1 Ioh. 3. 8. Acts 16. 18.  
2. The principal Efficient of a Witch is the devil, who indeed is the father of all such; and they his chiefly begotten Children. I mean it not by way of Incubus; which I cannot believe to be other than the height of all fantastical Delusions, though the Patrons of it never so earnestly instance in those hairy ones, or shaggy ones, (for so the word sounds being either way pronounced) Lev. 17. 7. Isa. 13. 21. By which are to be understood not devils Brats, but devils themselves that appeared to Witches in such shapes when they worshipped them: Or in the fawns, Satyrs, Sylvaries or Sirens, that the Poets sing of: Or in the Legendary Stories of our Merlin or their Magdalen: Or in the Plebeian-traditions of Fairies, elves, and Changelings: Or in the old or latter Stories of such like Indian races. All these are not enough to move my belief; and so much the less, because they have impudently blasphemed Divum Lutherum, to be one of this brood. But when, I say, the devil is the Father of Witches, I mean it after no other manner then as he is of all the wicked, John 8. 44. by the seduction of sin, not any production of nature. Yet I grant them his Children by a more special and mutual adoption, and of all others most bearing his Image and similitude. And thus he goes about his work in their forming & framing. All witchcrafts for their original, Invention, Operation, and use, being primarlly in the devil (as the Issues of his depraved knowledge) only he perceives that he wants fit instruments for their execution. And therefore finding a faithless heart, a froward nature, a feeble Sex, an impotent age, an illiterate Education, a melancholy constitution, and a discontented condition: he now works further (and for his special purpose) to blind the understanding more and more, to deprave the will, to inordinate the affections, to perturb the passions, to possess the interior, and delude the exterior senses: and so infusing execrable suggestions, of murmuring against God, and desire of Revenge against Man; he thus though not absolutely enforces them, yet efficaciously inclines them to become Witches. And it is further to be observed, that the fittest subject or matter for him here to work upon, are women commonly: And therefore (in Hebrew) a Witch is for the most part rendered in the feminine gender; and there are many proverbs like that of the Rabines, More women, more Witches. The reason hereof is rendered variously, from the sex's Infirmity, Ignorance, Impotence of passions and Affections melancholy, solitariness, timorousness, credulity, inconstancy, &c. But let not the Male be boasting, or secure of their sex's Exemption or less disposition. For we read of Pharaoh's magicians, Nabuchadnezzar's Astrologers, Manasseh's wizards, of Balaam, Simon Magus, Elymas the Sorcerer, &c. As well as of Jezabel, the Witch of Endor, the Pythonisse, &c. And those the more notorious and malignantly operative Witches of the two.  
3. The moving or provoking Causes, are divers sins, that more eminently dispose to witchcraft: such as are, 1. Idolatry; therefore are these two (Idolatry & witchcraft) conjoined so frequently, Lev. 20. 5, 6. 2 King. 21. 5, 6. and 23, 24. Gal. 5. 20. 2. Superstition▪ as is said before. 3. Swearing, and blaspheming, Mal. 3. 5. 2 Thes. 4. 9 4. Imprecation or cursing, and therefore to curse, is as much as to bewitch, Num. 22. 6. 5. Inordinate vagrant lusts, 2 Kings 9 22. Nahum 3. 4. 6. Curiosity, this makes the magical Witch, Acts 19 19 7. Envy, hatred, malice, desire of revenge, Gal. 5. 20. 8. Depraved and indulged Melancholy; which notably disposes the matter to the introducing of such a form, Isa. 13. 21. & 34. 13, 14. 9 Covetousness, poverty, &c. Mic. 3. 11. Nah. 3. 4. That all these are provocations to Witchcraft, we have it abundantly in story, even from Witches own Confessions. And this use are we to make of it, that as we would not be given over to Witchcraft: so should we not give ourselves over to those sins that so proximately dispose & incline us thereunto.  
4. The formal cause of a Witch, is the Covenant, Compact, Contract, confederation, League, society, familiarity with the devil. Which hidden mystery of iniquity is more generally consented to, that it is; then exactly disclosed what it is. All are ready to take the Witches Compact for granted, yet few (for aught I see) can well tell us what it is. Nay the Learnedst, are readier to distinguish it, then to define it. So that hereupon it hath been somewhat dissented; and that moreover in regard of Satan's prestigious delusion herein, judibrious convention, prodigious profession, impious stipulation, perfidious intention, ridiculous obsignation, &c. And (in very truth) but to discuss this said solemn Pact or League (according to probability or possibility) as it is merely related touching the formality or solemnity of it: were enough to settle a judicious man's faith upon the vanity of it: if not upon the nullity altogether. For thus Fryarly Authors, together with the Tradition of the vulgar, make it up like a Tale or Legend, viz. How that the Convention for such a solemn Initiation being proclaimed (by some Herald Imp) to some others of the Confederation; on the Lord's day or some great Holy day, or chief festival, they meet in some Church near the Font, or high Altar, & that either very Early, before the Consecrated bell hath told, or the least sprinkling of holy water; or else very late after all services are past and over. Where the party in some Vesture for that purpose, is presented, by some Confederate or familiar, to the Prince of devils; sitting now in a Throne of infernal Majesty, appearing in the form of a Man (only labouring to hide his cloven foot) To whom (after often bowing, and homage done in kissing his back parts) a petition is presented to be received unto his Association and protection; And first (if the Witch be outwardly Christian) baptism must be renounced; and the Party must be rebaptised in the devil's name, and a new name is also imposed by him: and here must be godfathers too, for the devil takes them not to be so adult, as to promise and vow for themselves. But above all, he is very busy with his long nails, in scraping and scratching those places of the forehead, where the sign of the cross was made, or where the chrism was laid. In stead of both which, he himself impresses or inures the mark of the Beast, the devil's Fleshbrand upon one or other part of the Body: and teaches them to make an oil or ointment, of live Infants stolen out of the Cradle (before they be signed with the sign of the cross) or dead ones stolen out of their Graves, the which they are to boil to a Jelly; and then drinking one part, and besmearing themselves with another, they forthwith feel themselves impressed and endowed with the faculties of this mystical Art. Further the Witch (for his or her part) vows, (either by word of mouth, or peradventure by writing, and that in their own blood) to give both body and soul to the devil. To deny & defy God the Father, the son, and the Holy Ghost. But especially the blessed Virgin, convitiating her with one infamous nickname or other. To abhor the Word and Sacraments, but especially to spit at the saying of mass. To spurn at the cross, and tread Saints Images under feet. And as much as possibly they may to profane all Saints relics, holy water, consecrated salt, wax, &c. To be sure to fast on Sundays, and eat Flesh on Fridays, not to confess their sins however they do; especially to a Priest. To separate from the Catholic Church, and despise his vicar's primacy. To attend his nocturnal Conventicles, Sabbaths, Sacrifices. To take him for their God, worship, invoke, obey him, &c. To devote their Children to him, & to labour all they may to bring others into the same Confederacy. Then the devil for his part promises to be always present with them, to serve them at their beck. That they shall have their wills upon anybody, that they shall have what riches, honours, pleasures they can imagine. And if any be so wary as to think of their future Being, he tells them they shall be Principalities ruling in the air; or shall but be turned into imps at worst. Then he preaches to them to be mindful of their Covenant, and not to fail to revenge themselves upon their Enemies. Then he commends to them (for these purposes) an imp, or Familiar, in the shape of a dog, Cat, mouse, rat, Weafle, &c. After this they shake hands, embrace in arms, dance, feast & banquet, according as the devil hath provided in Imitation of the Supper. Nay, oft times he marries them ere they part, either to himself, or their Familiar, or to one another, and that by the Book of Common prayer (as a pretender to witchfinding lately told me in me in the Audience of many.) After this they part, till the next great conventicle or Sabbath of theirs, which is to meet thrice in a year, conveyed as swift as the winds from remotest places of the Earth, where the most notorious of them meet to redintegrate their Covenant, & give account of their Improvement. Where they that have done the most execrable mischief, and can brag of it, make most merry with the devil, and they that have been indiligent, & have done but petty services in comparison, are jeered and derided by the devil and all the rest of the company. And such as are absent, and have no care to be assoygned, are amerced to this paenalty, so to be beaten on the palms of their feet, to be whipped with iron rods, to be pinched and sucked by their Familiars till their heart blood come, till they repent them of their sloth, and promise more attendance and diligence for the future. Thus you see what we are likely to attain to, by searching too precisely into diabolical solemnities; amongst some probabilities to manifold Impossibilities, & absurdities, among some truths, to manifold superstitions.  
But laying aside all curiosity (as indeed not necessary) in seeking to inform or resolve ourselves of the form or manner of this diabolical Compact: we may with moderation content ourselves, that some reality is to be conceived, amongst many praestigious Delusions. A substantial Covenant, notwithstanding all the fallacious Ceremonies. Though nothing but Impostures in the principal Agent, yet real Depravation in the rational Instrument. For albeit this mystical Leviathan will make no faithful Covenant, Iob. 41. 4. nor can because of the irreconcilable omnity, Gen. 3. 15. neither will indeed be bound to be a SerServant, to be compelled at the Witches command: nevertheless to inshare-such in their superstition, may he simulate the same. And after the working of Satan, with all power and signs and lying wonders, and deceivableness of unrighteousness; God may send them strong Delusions, that they may believe a lie. 2 Thess. 2. 9, 10, 11. Likewise the Spirit speaketh expressly, that in the latter times some shall depart from the Faith, giving heed to seducing Spirits and Doctrines of devils. 1. Tim. 4. 1. Neither is there any doubt to be made, but that a Covenant may be made with death, and an Agreement with Hell, Esa. 28. 15. and that fellowship may be had with devils themselves, 1 Cor. 10. 20. we know well that the Tempter is ready to propose both the Condition and the Reward of a Compact, Matt. 4. 9 And we heard before that one name of Witches is to be called joiners or Consociators, scil. not only among themselves, but with the devil also. Besides the Devil is God's Ape, and one that feigns to imitte him though in contrary ways. And therefore as God makes a Covenant of Grace with his: so doth the devil with his a Covenant of Death. Neither indeed is the universal Confession of Witches themselves (touching such a compact) to be disregarded. For who knows the guilt of their own Consciences better than they themselves? and though they tell us of never so much Delusion, yet can we conceive the corruption that is in it. Nor yet is the consent and experience of all Ages to be rejected: that tells us of such Facts of Witchcraft, as must necessarily be concluded to follow the same. For where any extraordinary or wondrous thing is done; and that neither by the power of God, nor of the good Angels; nor by the power of Nature▪ nor of Art; it must needs be done by the power of the devil. And in the Instrument that doth it either the force of a possession▪ or the virtue of some Part▪ is necessarily to be supposed which is briefly thus to be discerned. The devil may work the first way upon a man against his will to punish and torment him: But he works not with him, at his will, or to serve him; but the second way alone.  
Such a Covenant or compact is unanimously delivered by the Learned, to be two fold▪ Explicite, and implicit. 1. Explicite, or express, by word or writing; wherein it is mutually stipulated; the witch to do the devil's will; and the devil to do the witches will and all this more visibly, formally and ceremonially Confirmed. ●. Implicit or more secret: which is conceived, may be done divers ways; as first▪ by a mere Assent that the devil should do it, and saith that he will do it. 2. By a Pro●ey, yielding and assenting to receive and use, Rules, signs, and means from other Witches, without any immediate vow or Conference as yet. 3. By using superstitious Innovations, or Imprecations, with a persuasion or Expectation of their Issue. 4. By employing means to those purposes, to which God never appointed them, nor their own nature inclined them; and yet confident of their Effect. 5. By seeking too, and consulting with Witches for their advice, help, &c. For there is the same faith and assent now both of the Consulter and the Practiser. 6. By assenting to use such means and signs as witches also use: (viz. Charms, Spells, Characters, Figures, Circles, Ligatures, words, phrases, Ceremonies, gestures, &c.) not well considering the superstitious institutions, but peradventure persuaded of some real virtue in them. For even Witches themselves make certain Confections (as Broths, oils, unguents, powders, &c.) the virtue whereof they impute not solely to the Devil, but partly to the things themselves.  
Now let Witches be Examined upon these two main Grounds of their making: and where one is so become after an explicit manner of Covenanting; more than ten of them are guilty after the implicit and Invisible way only. And there is this Difference (which would be noted) between them. The Explicite Covenanter is the notorious and audacious; the implicit but a Novice and a Bastard in comparison. The Explicite hath always some visible or sensible familiarity; so hath not the implicit as yet. The Explicite is become a perpetual witch; the implicit may only be but so for that present Act, or time being: only this is to be feared; the implicit being hardened a while, may grow to be Explicite at length.   

5. Case. What are the signs and marks of a Witch, whereby such an one may be rightly discerned, and so censured?  
Signs of a Witch are either true or false; right or wrong: And this is a sign that Ignorant and ill men have presumed to judge and censure here, as well as others; Nay, in that the received signs or marks are more false than true; more strong than right; it is a sign that such kind of men have been more forward to censure here then others. For as the men were, so were their marks either more or less advised. Amidst which variety, let me here distinguish of some unwarrantable, some probable, and some more infallible.  
1. Some Marks, or Tokens of trial altogether unwarrantatable; as proceeding from Ignorance, humour, superstition; such are, 1 The old paganish sign, the Witches long eyes. 2 The Tradition of the witches not weeping. 3 The Witches making ill favoured faces & mumbling. 4 To burn the thing bewitched, &c. (I am loath to speak out, lest I might teach these in reproving them.) 5 The burning of the thatch of the Witches house, &c. 6. The heating of the horse-shoe, &c. 7. The scalding water, &c. 8. The sticking of knives across, &c. 9 The putting of such and such things under the Threshhold, and in the Bedstraw, &c. 10 The seive and the shears, &c. 11 The casting the Witch into the water with thumbs & toes tied across, &c. 12. The tying of knots, &c. If these (or the like) be signs, to try and know a Witch by; certainly it can be no other Witch but the user of them. And if it be objected, that the expected Effect hath followed hereupon; I answer, that may be done by the Devil, not for the Witches convictions, but to nourish the other in their superstition. To all these I cannot but add one at large, which I have lately learned; partly from some communication I had with one of the Witchsinders (as they call them) partly from the confession (which I heard of a suspected & a Committed witch so handled as she said, & partly as the countrypeople talk of it. Having taken the suspected Witch, she is placed in the middle of a room upon a stool, or Table, cross legged, or in some other uneasy posture, to which if she submits not, she is then bound with cords, there is she watched & kept without meat or sleep for the space of 24. hours. For (they say) within that time they shall see her imp come and suck; a little hole is likewise made in the door for the imp to come in at: and lest it might come in some less discernible shape, they that watch are taught to be ever & anon sweeping the room, and if they see any spiders or flies, to kill them. And if they cannot kill them, than they may be sure they are her imps. If this be true, how should it trouble us, that an invention or practice of so much folly & superstition should arise amidst so clear a light of the gospel? But as to the killing of the Imp, let me further inform them, that if the Imp be of a wafted & condensed air, it cannot be killed, because it never had life: But if it be a very Cat or dog, &c. only possessed with the devil, it may be killed: And I have heard a Committed Witch confess, that she killed one time her dog, another time her Cat (both her imps) for going out & doing so much mischief against her will.  
2. Some signs probable, yet not so certain as to serve for the Witches Conviction. Such are, 1. Strong and long suspicion. 2. Suspected Ancestors. 3. Bare Confession. 4. Some Appearance of Fact. 5. The corpse bleeding upon the Witches touch. 6. The testimony of the party bewitched. 7. The supposed witches unusual bodily marks. 8 The witches usual cursing & banning. 9 The witches lewd & naughty kind of life.  
3. Some more infallible and certain signs. As. 1. Declining judieature, or Faltering, faulty, unconstant and contrary Answers; upon judicial and deliberate examination. 2. When by a true examination (of Faith and Mannrs) there are found all or most of the causes fore-spoken of. viz. God Deserting, the devil invading, particular sins disposing; and the Compact completing. 3. The Witches free Confession, together with full Evidence of the Fact. For Confession without Fact, may be a mere delusion; & Fact without Confession, may be but a mere accident. 4. The semblable Gestures and demeanours of Witches, with Comparable expressions of passions and affections, which in all Witches (of all Times and Places) have been observed and found to be very much alike. 5. The Testimony of the party bewitched, (whether pining or Dying) together with the joint Oaths of sufficient persons that have seen certain prodigious pranks or feats, wrought by the party accused. 6. Haunting the houses or companies of notorious Witches, and especially frequenting their nightly meeting. 7. Whom other notorious Witches have impeached to be as ill as themselves. 8. If noted for long disfrequenting & neglecting the Church, or Congregation; the word preached, and Sacrament administered. 9 If it can be proved that such an one hath allured or enticed others to witchcraft. 10. A maligning & oppugning the Word, Work, and Worship of God: and by any extraordinary sign, seeking to pervert and seduce any from it. Deut. 13. 1. 2. Mat. 24. 24. Acts 13. 8. 10. 2 Tim. 3. 8. Do but ●arke well the places, and for this very property (of thus opposing and perverting) they are all there concluded to be arrant and absolute Witches.  
Now to guide the Conscience in discerning and censuring; where the signs & notes (one with another) of the last sort are found; there (as touching the Witch) it may safely be pronounced and proclaimed. Where those of the second only are; there may be some suspicion or estimation, and that irreprehensible. But where no note of trial is to be found, save only those of the first sort, there it is egregious Calumny, and inf●●●y irreparable. We therefore approve of the last, admit of the second, but altogether condemn the first. Yet (as touching the second) there is need of some Caution, because it is much upon suspicion. (And all suspicion whatsoever, cannot be but unsafe to Conscience, if it want the due Caveats) What Conscience then can here be in common people that are carried away not only with suspicion but superstition? Every poor and peevish old Creature (such is their Ignorance and uncharitableness) cannot but fall under their suspicion, nay their infamous exprobration; every Accident, (more than ordinary) every disease whereof they neither understand the Cause, nor are acquainted with the symptoms) must be suspected for witchcraft. His Cow or his Hog, cannot be strangely taken, but straight it must be reckoned and rumoured for bewitched. And now their ill will to the next neighbouring silly Creature, must peremptorily tax her ill will (in the worst sense) for the only cause of all. A bare Casualty, or accidental effect (especially if any thing touches them in their own particular) shall now be to them a more sure and certain Token of the Witch, than all the marks that Learning and Experience speaks of besides. And there's no staving them off their own conceited way of trial, though it be never so unwarrantable, never so unlawful. And but to advise them to prudence and Conscience in such a case; is to be reputed and reported, a Patron, a Pleader, a Favourer and a Flesher of Witches. But men that are either conscientious or judicious, will not easily harbour a suspicion (either in this or any other thing) unless it be from some very shrewd signs, probable reason, frequent Experience: nor will they lightly admit of any report (Be it never so old, so common) unless it be also from the well reported.   

6. Case. Whether Witch-seeking, or Witch-finding be an Art, Vocation, Profession, Occupation, Office, or Trade of Life, allowable in a a Christian Church or State?  
THis Case is new; because such a Profession or occupation has not been heard of heretofore. And therefore since I am to venture where the path is not trodden, I shall willingly yield to any that can show me a directer way to truth in this particular; then that which I now propose. Distinguishing here betwixt the Authority, the Art, and the office of Witch-finding, and thereupon thus determining.  
1. That the Authority (of Governors in Church and State) is (to such a purpose as Witch-searching or Witch-finding) not only lawful, but laudable: not only warrantable, but commendable withal. In Deut. 18. 10. There shall not be found among you scil. God's People, &c. This imports an Authority from God to seek out such; Else how should it be known, whether such were to be found amongst them yea or no; In 1 Sam. 28. 7. Saul's Authority enjoining his Servants (Seek me a woman that hath a Familiar Spirit) was not unwarrantable, but his purpose only. But every way commendable was Josiah's spying out of such, 2. King. 23. 24. as entirely both proceeding from obedience, and tending to Reformation.  
2. That the Art of Witch-finding is very Difficult. 1. Because Satan is subtle, and has even here a 1000 deluding Arts, and ways. 2. Most men are ignorant of his Stratagems, erterprises, devices, 3. Witchcraft itself is a dark mystery of iniquity. 4. It is so particular a Depravation, that it can hardly be guessed at or imagined by any semblance of those common feeds of corruptions that are in Men. 5. Even Witches themselves are ignorant of this their own Art. 6. The true marks of a Witch (or mental Characters) are not easy to be discerned.  
3. That the office of Witch-finding is exceeding doubtful, Because he that offers to take upon him such an office, cannot (I am afraid to give satisfaction to these doubts, and the like. 1. Though peradventure he may have procured some authority from men: yet whether he be hereunto called and enabled by God; 2. Whether he is able to execute it with a good conscience void of offence both towards God, and towards men; 3. Whether he have any certain and infallible Rules of Discerning to proceed by; 4. Whether (in this undertaking) he aim not more at a private Advantage, then at the public Good? 5. Whether he often times uses not unlawful and indirect means of discovery; or incourages not the Common People to use the same? 6 Whether he may not give occasion to Defame Ten that are Innocent; before he descover one that is guilty? 7. Whether his Carriages in this business, may not be a great occasion to augment the vulgar people's superstitions (and very dangerously superstitious) opinions, suspicions, traditions, persuasions, affections, admirations, and Relations? (I propose this to be well considered, because the Country People talk already, and that more frequently, more affectedly, of the infallible and wonderful power of the Witchfinders; then they do of God, or Christ, or the gospel preached). 8. Whether peremptorily to pronounce beforehand what multitudes of Witches are to be found in every Country of England, be not (besides a wicked Calumny,) an irreparable infamy to the Church of England, in causing the adversaries of the Reformed Religion to blaspheme?  
Besides all this; I require full satisfaction in these Doubts also: For I am not satisfied: that such an office ought to be taken upon them by any private persons, as a Calling, Profession, occupation or Trade of Life. Because, if any lawfulness be in such a kind of Calling; it must either be as ordinary, or as extraordinary.  
1. I conceive, not as an Ordinary calling, 1. Because ordinary Callings have ordinary Principles, Grounds, Precepts, Rules, Documents, Prescriptions, Directions, Examples, precedents, Exercises, practices, &c. 2. Ordinary Callings have Ordinary Derivations, Propagatious, Continuation, &c. 3. We worthily confute the Papists, for setting up the office or Calling of an Exorcist, as Ordinary and constant in the Church. Of whose Office are two main Acts; one to discern, discover, and descry the devil and the Witch: the other to adjure, charm, expel, remove &c. The former of which Acts is here confessed; and if any forms of adjuration be used in the Examination or Discovery, the other is not to be denied. And how wary must he be here in Examining, that would take heed of Adjuring? 4. As touching the second Act of such an Office, the Scripture plainly denies an ordinary or settled Calling, saying They are Vagabonds, that they took it upon them, and for this cause it is demanded, Who are ye? that is, where's your calling or power thus to do? Acts 19 13, 14, 15. And therefore may the first Act very well be doubted of.  
2. Not as Extraordinary. For 1. The Extraordinarily Called, are raised and separated, immediately, eminently, miraculously: 2. And that upon extraordinary occasions; as when the Church of God is thereby extremely infested, infected, obscured, endangered. 3. Such are evermore by God prepared, gifted, strengthened, maintained, perfected.  
All that can be objected to me is; How then would you have Witches found out? I answer, by the power of the Magistracy and ministry; appointing and employing (upon evident and urgent necessity, as when not only common Reports, but prodigious Facts cry out) fit persons to such a purpose. I say fit; both for number and Quality. 1. For number, Competent. Not one or two obscure persons, A man with a woman, &c. But even a sufficient number, the better to Examine, Reason, Debate, Discern, Determine; in case of particular Respects, Ends, fancies, opinions, humours, Passions, Affections, &c. 2. For Quality, meet Persons for that purpose, which ought not to be, 1. Ignorant, 2. Profane. 3. Covetousness. But aught to be, 1. Conscientious, 2. Discreet. 3. Learned. And Learned, very learned. 1. In natural Philosophy, that they may discern betwixt things merely praestigious, and the Mirables of Nature, in her occult Qualities, Sympathies, Antipathies, and apt conjunction of Actives to Passives. Through Ignorance whereof, a Country Fellow is ready to cry a Witch, or a thing done in the devil's name, if he see one make iron to walk after him, though by virtue of a Loadstone. Or to create fire in a wide field, though it be by force of a burning glass, so he would in ignorant manner think all bewitched, that his ship should stand immovable, and nothing to hinder it, but a slender Remora. So would an Indian, when he sees a man from a great guns mouth, fall down dead, more than a mile off. 2. In physic; to judge of Facts and Effects (in Men or Beasts) whether natural, preternatural, &c. For how apt are ordinary people to apprehend the strange handlings in ecstasies, Frenzies, Lunaries, Lethargies, convulsions, falling sicknesses, &c. to be no other than very Witchcrafts. 3. In Divinity, to examine the conscience by the Rules of the word, & dictates of right reason; & to discern & declare how utterly opposite the diabolical Covenant is, to the Covenant of Grace. 4. In Law, to declare who are here liable, and how far; & to what kinds or degrees of guilt or penalty.  
Now that such as these (upon due occasion) are the only requisite and approvable for such a purpose: and that even they themselves shall find this undertaking a matter of no small difficulty; will plainly appear if the principal grounds of a Witches discovery be well considered; which are either from suspicion, confession, compact, practice, marks, or imps. As touching I suspicion, whether causeless, or reasonable. Or the extent of suspicion whether general or particular. Or the person suspecting, whether idle, or of honest repute. Or the person suspected; whether his or her eminent virtues or graces, will admit of such a thing, yea or no?  
2. Confession; How warily would it be considered; if the party confessing bee of right mind: and not diabolically deluded to confess not improbabilities only, but impossibilities: if it be not forced, but a free confession. If Melancholy humours, work not too fond and false self-persuasions. If they may not be some seeds of superstition disposing to witchcraft only; whereof the Conscience convicted and distracted, errs confusedly in apprehending and acknowledging all the Completion thereof.  
3. Compact; whether the League or Covenant made with the devil be Explicite and solemn; or implicit and secret. If implicit only; whether an implicit pact (being but a bare asset of the mind or will) serve utterly to renounce God & Christ, &c. And to join in full society and familiarity with the devil? And whether all sins of malice, are not guilty in some degree of the like renuciation and Confederacy.  
4. Practise; whether no magical, sorcerous Charming, Conjuring, praestigious Acts, can be done without a diabolical confederacy? whether every Effect of malefice and mischief that is immediately consequential to a Cursed Tongue, be to be censured as a work of direct witchcraft? whether of wondrous and dismal Events, some be not to be referred to the Mirables of nature; some to contingency & casualty; some to divine judgement, some to diabolical obsession, as well as some to Effascination? whether the devil may not work the Facts & Effects of witchcraft; by such as only stand as yet, but in the Temptation, or some disposition to be Witches? whether the devil (as author) may not work some particular effects of mischief, against the will & Intention of the Instrument?  
5. Marks. Whether the express Character of a Witch be corporal or mental; Whether all Witches have corporal marks, or diabolical Flesh-brands? Whether all Witches Flesh marks be alike in every part, and so to be known by Comparison? Whether the devil sets his express and visible seal, upon the implicit and invisible Compact? How may it be discerned betwixt this devil's body-mark, and any other Corporall infirmity? I have hard it Traditionally Fabled of the strange figure, colour, noisomeness, bloodlesness, searedness, deadness, &c. yet to me it is nothing Argumentative. But I will help them to one which (I take it) is demonstrative. viz. If the Learned Physician can solidly conceive and aver that such a thing can have no natural cause from the Body, nor can be of any Issue or use to the Body; then it argues and Demonstrates something indeed. For the devils Brandes perish utterly, and are lost to any natural use of the Body; as being impressed and muted to serve for no other purpose, but as Seals to the devil's Sacrament alone. Lastly, what man (of never so much observation or Experience) can with a safe conscience take his oath directly, that such marks are impressed by the devil, and serve only for his use?  
6. Imps, whether all Witches have their Imps or deal with Familiars? whether a visible imp be given upon an Invisible Compact? whether the imp works at the Witches, or at the devil's Command or Instigation? How can a Familiar or imp be discerned, if it never did any thing, but what (by nature, or Art) a Creature of that same kind, may stand in a Capacity to do? who can flatly attest with a good Conscience; that this or that Dog, Cat, Rat, Mouse, &c. is the Witches Imp or Familiar?  
These things being considered (with many more almost irresoluble scruples, that might pertain to this scrutiny) I see not but that I may conclude? Though the Authority be commendable, yet the Case is doubtful, the undertaking difficult, the profession dangerous, but the usurpation damnable.   

7. Case. Whether all such feats, tricks, Pranks, and Exploits, as Witches are said to play; be credible to prudent Christians?  
The feats or pranks of Witches, are nothing else, but an applying of unnatural and unapt means, and unappointed by God, to bring some strange, odd or infrequent, some prodigious, stupendous or wondrous things to pass; and present them to the outward senses. The more light and trivial of them are done by the Witchmaking; having an Imp (as an Ape) ready to play such tricks at a beck, or a nod. But the more prodigious or stupendous are effected merely by the devil; the witch all the while either in a Rapt, ecstasy, a charmed sleep, or a melancholy dream: and the Witches imagination, fantasy, common sense, only deluded with what is now done, or pretended.  
All which Feats might be referred to the Witches Compacts, Conventicles, or common practices. And though Learned men (that write volumes of this subject) be much upon them, yet I (that intend but an Abstract) list not to belong upon the Legend of Witches. And therefore forbear to order them: and shall only give a taste of them confusedly, and one amongst another. They tell us (and the vulgar second them with numberless Traditions) of their reading in the moon, all things that shall come to pass for a Thousand Generations. Of their reading by starlight, what another has written in his Closet a Thousand miles off. Of causing the voices of two in Conference to be mutually heard although as distant one from another as the East is from the West. Of their being metamorphosed, or turned into Beasts, Bears, Dogs, Wolves, Goats, cats, Hares, &c. of their cutting one another's heads off, and setting them on again; suffering their Limbs to be pluck tasunder and knitting them to again immediately. Of their flying in the air: and walking invisible. Of their riding long and tedious furnaces upon brooms and distaffs? and their sailing over seas in Eggshells. Of their carnal Copulation with the devil; and what feat elves and Changelings of such a Coition; now as big as giants, and anon as little as Pigmeyes. Of their Eating up whole Fields of Corn or hay, & drinking up whole rivers in seives. Of presenting a Curious Banquet upon the Table; and inviting thereto their Guests out of Fairy Land. Of making a garden of delicate flowers to spring up in your Parlour in the dead of winter. Of raising storms and showers out of Tubs, turning Streams backward; haling Ships laden against Wind and water, with hairs or twined Threads. Of making a Cock or a fly to draw the hugest beam. Of giving Potions to make people love or hate as they please. Making the strength of youth impotent, and dead Bodies viripotent. Of making bodies impenetrable or shot-free; anointing the Weapon, and curing the wound, without the least virtual Contiguity: And turning all metals into Gold, Drinking off a glass of claret, and make it to spout out of the forehead presently. Showing you such and such Faces in Glasses &c. Causing to dance naked &c. What should I tell of their feats wrought by Figures, Characters, Spells, Ligatures, Circles, Numbers, barbarisms, Images of wax or clay, crystals, looking-glasses, Baso●s of waters, herbs, powders, urguments, saws, knives, pins, needles, Candles, rings, garters, gloves, &c. I fear I have even cloyed, while I talked but of giving a taste.  
A wise Christian and Conscientious will leave the faith of all or most of these matters, with the Authors. No prodigious Acts (though avouched and attested by hundreds and Thousands) must impose upon his belief: If they utterly thwart his eternal and infallible Rules of Truth, which are,  
1. To believe, that all the devil's stupendous Actions in this kind, are praestigious Delusions. That is, either merely Delusive, where all else is impossible, but the Delusion itself: or mixedly delusive, where peradventure amongst some reality of means, matter, event, there is nothing but prestigiousness of form, End, Effect.  
2. To believe nothing of all these, that (in the least) do usurp or trench upon the divine Attributes; omniscience, omnipotence, &c. For though devils be intelligential creatures, and of admirable Ingeny and sagacity in comparison to reasonable Souls; yet while (their Intellect was unobscured by their Fall) all their perspicacity never reached to a shadow of Omniscience: much less can all their long Experience, Observation, or Revelation, now attain to it. And therefore if they foresee of themselves, or foretell some kind of Futures; it is but as they are contained in their natural causes, or dispositions: And if they guess at some secret intentions or affections of the heart, it is no more than from certain outward motions. So that we may well conclude, they are ignorant, and err in very many things; whereof the Ambiguity of their propositions and predictions, are a sufficient Confession.  
Likewise, though Devils be called Principalities and powers, & that no power on earth may be compared to them; yet was all their power (ere debilitated by their fall) of no force to that power that belongeth unto God; Wonders they may work, but those lying ones, Deut. 3. 2. Mat. 24. 24. 2 Thes. 2. 9 And yet not those, but as permitted by God, not Impedited by Angels, and having the matter hereunto somewhat praedisposed. And even than it is (for the most part) praestigious too. Illuding human senses, abusing their Fancies, and (which is worse) deceiving their hearts. Their utmost is but to produce phantasmaticall or false species of things; and if any thing be now verily done, it is but by applying Actives to Passives: which if we were as cunning in as they; we might also do without them, and need never be beholding to them. But as for Miracles (of a true name and thing) they are as strange and as admirable to them, as they are to us. And indeed neither for them, nor us, nor for angels to do, but for God alone, Psal. 72. 18. He only can work miracles, to whom nothing is a Miracle. And it were easy (were it not too long) to distinguish betwixt divine Miracles, and Diabolical Prodigies; both from the dignity and virtue of the doer; the Quality, Excellency of the thing done, with the admirable and advantageous manner and end of doing.  
3. To believe nothing of these, that (being granted) must of necessity work the universal disorder and confusion of nature. For though the devil may haply be able to perturb some particular course of Nature: yet (Devils themselves, being part of the Universe) have no power to work to the Confusion and destruction of the whole.  
4. To believe nothing of them, that utterly impugn the dictates of right Reason. For that would directly imply contradictions; and then impossibilities are necessarily to be concluded.  
5. Not to believe any thing of these, contrary to the infallible Rules of God's word. For what Faith can be of those things, that cross the grounds of Faith? Against which eternal Rules of truth (whether of precept, promise, or practice) devils and men, in all their Operations or Testimonies must needs be found liars.  
6. Nothing must be believed of all these, as tending to truth or to God. For the devil is false, and can speak no truth, but to deceive; and the Devil is nought, and will do nothing like to Good, but to hurt and endamage so much the more.   

9 Case. Whether the power of a Witch be such as is ordinarily supposed?  
IF we would be led by the terrible Traditions, Opinions, and apprehensions of the vulgar; they are mostly ready to imagine, the power of a Witch, to be more like the power of a devil, then of a Witch: and so, the power of a devil to be more like the power of a God, then of a Devil. And are eftsoons afraid of the power of the devil, more than of GOD: And of the WITCH more than of the devil: yea and (out of that fear) are readier to serve and please the devil and the Witch, than God himself. But to be better informed, let us here inquire,  
1. Whence have Witches all their power? And I say, Sirs, Not of God. For this is it chiefly that makes the Act to be forcerous and prodigious, that the wonder is wrought, but not by the power of God. Yet I dare not say, this power of theirs (what ever it is) is not from God. For the evil Spirit was from the Lord, that troubled & terrified Saul. 2 Sam. 16. 14. Neither did Satanltouch, Job, (body or goods) but as God gave him, once and again into his hands. Iob. 1. and 2. Nor had all the devil's power to enter into or infest the swine, but as Christ was pleased to permit. Mar. 5. 12. whence I conclude that God hath even. here also a working power: viz. of permission, Limitation, Direction, yea & of Cooperation; and yet all this without the least approbation of the power abused by the devil or the Witch. 2. Not from good angels. For good angels and Witches never work one with another: Because Witches work by virtue of a Compact, to adore the Power that they work by: and that the Good angels can in no wise endure. Revel. 19 10. Neither (though they may be Instruments of God's just judgements) can they be assistant to the malice and iniquity of the Creature. Neither yet will the Excellency and Ingenuity of good Angels, suffer them to condescend (upon any terms between them) or dissemble a being bound at a vile wretch's beck. How much deceived then (through Satan's transformation of himself) are those Witches that have imagined their Familiars to be no other than good Angels? 3. Not from Nature. For they take her unaptest means; and apply them to the wrongest ends. 4. Not from Art, or Science. Because they are indeed ignorant of all such grounds and principles; rules & reasons. 5. All their power therefore must needs be from the devil only; who conveys unto them, what power is permitted him in that particular; by virtue of a cursed Contract, or confederation. In the execution whereof, he himself nevertheless is the sole agent; and they but the wretched InInstruments. For (as the Hebrew hath it of the Witch of Endor, 1 Sam. 28. 7. and is plainly rendered, Nahum 3. 4.) though they seem Ladies and Mistresses of their Arts & acts; yet are they indeed but Satan's mere slaves and Vassals. Commanding openly that power, as if they were superior to him: and yet secretly invoking it, as inferior. And so the devil seems as if he were now compelled to obey; when he cunningly dissembles it, for his own ends. Only he is willing to have this power both to be challenged by them, and imputed to them: that so he may transfer upon them, the guilt, and hatred, of all those Mischiefs & Malignities, both before God, and men.  
2. After what manner do they use to exercise their power of bewitching? Sometimes they practise their power with more Formality; sometimes with less. Now on a sudden & all at once; now by times and degrees. Some by themselves, some with their fellow Witches. Sometimes after this manner, and by these means: sometimes by the clean contrary. As witnesses (what from confession, and Tradition) their sundry bewitching places, Seasons, Vestures, Gestures, Postures, Spells, Characters, Ligatures, signs Images, Confections, herbs, unguents, meats, drinks, powders, boilings, broilings, scaldings, burnings, buryings, &c. Indeed, what Act or Instrument of Man, can be named; that has not been, or may not be, sorcerously abused? Let me instance more expressly in a few particulars, 1. Some work their bewitchings only by way of Invocation, or Imprecation. They wish it, or will it; and so it falls out. 2. Some by way of Emissary; sending out their Imps, or Familiars, to cross the way, justle, affront, flash in the Face, bark, howl, bite, scratch, or otherwise infest. 3. Some by Inspecting, or looking on, but to glare, or squint, or peep at with an envious and evil eye, is sufficient to effascinate. (Especially Infants & women with Child.) 4. Some by a demisse hollow muttering or mumbling, Isa. 8. 19 & 29. 4. 5. Some by breathing & blowing on; the usual way of the venefick. 6. Some by cursing & banning. 7. Some by blessing and praising. 8. Some revengefully, by occasion of ill turns. 9 Some ingratefully, and by occasion of good turns. 10. Some by leaving something of theirs in your House. 11 Some by getting something of yours into their House. 12. Some have a more special way of working by several Elements; Earth, water, air, or fire. But who can tell all the manner of ways of a Witches working; that works not only darkly and closely, but variously & versatilly, as God will permit, the Devil can suggest, or the malicious Hag devise to put in practice?  
3. Upon whom do Witches execute their power? If we can credit what is reported of the old Pagan Witches; how they threaten the Gods, the Heavens, spheres, Planets, Elements, &c. To pull down the Sun, Moon, and Stars, and preserve their Influences in Boxes, to mingle all, and make a new Chaos, to dry up the Seas, and remove Mountains, &c. Nay and some of our later Witches are wont to brag of a power they have over the devil himself, how they can compel him, chain him, whip him, torment him. And these are they the Papists call Exorcists, which we call Conjurers. Who are said to differ from other kind of Witches in this, that they can imperiously command the devil, &c. Whereas others are glad to do all by Invocation or entreaty. Indeed Christ gave his Disciples an extraordinary power against him, Mar. 3. 15. and 16 17. and for anything that he can do against us, hath left us the ordinary means, 1 Pet. 5. 8, 9 But I would these kind of people could as easily extricate themselves out of the devil's power: as we (for truth's sake) must vindicate him from theirs. And that 1. Because a Creature that is inferior by Nature, cannot (without a divine power) compel one that is superior to it.  
2. A pretence to or usurpation of a Divine power against him, prevails not to subject him, but enrage him rather, as Act. 19 13, 14, 15, 16. 3. It is not likely the devil would invent or deliver any such Art, whereby himself might verily be coarct or constrained: who is of such a pride as can endure to be brought into no subjection or obedience; whether to God, or Men.  
But thus much is to be believed even by knowing Christians. That witches may have a power from the devil to perturb all things sublunary. And therefore they, and the devil are not amiss said to move winds, Storms, Tempests, showers, Lightnings, (and some say Thunders) hail, snow, Frosts, mists, fogs, smokes, Blastings, Skathfires, Earthquakes, Seawracks, Sicknesses, Diseases &c. (I spare to speak of their more notorious power over things inanimate, vegetables and all brute Creatures) But as touching Mankind (for there's all the spite of the devil, and the Witch) that abuse not the other Creatures, but in his prejudice. Concerning such, it is commonly said, that witches have power over Infants, more than the Aged; over Women, more than over men; and over women with Child, more than over others. And for the proof we are put to story, Tradition, and Experience. But the Question (best worth deciding in the whole Case) is this. Whether Witches have any power against faithful & godly men: as well as against the Wicked and profane. Some people are persuaded, that a Witch can have no power at all against a faithful man. And think themselves armed sufficiently to their opinion, from a great Witches own Confession. Numbers, 23. 23. Surely there is no enchantment against Jacob, nor is there any Divination against Israel. But it would be considered, that the Hebrew word signifies (Notice) rather then (not against:) yea but say, not against Jacob, not against Israel; Jacob and Israel there intimate a Congregation, not a person. Thus therefore it may truly be distinguished, & determined; That Witches and Sorcerers can have no power against the whole Church of God, the whole body of Christ, but may doubtless over this or that particular person; though never so pious, never so believing. Because such a subjection, follows God's permission. And being but a temporal evil, no faith or piety hath here an absolute promise of Exemption: Satan had his obsessing power even over Job, a Godly man; as well as over Saul, a wicked man. Christ acknowledges one for a daughter of Abraham, and withal that she was troubled with a spirit of Infirmity, Luk. 13. That is, an Infirmity wrought by the means of an evil Spirit. How easy were it (but that I resolve against all such prolixity) to instance from the Fathers, and other Authors, of more than Hundreds of good and Godly men (in all Ages) not only immediately obsessed by the devil; but by his evil Instruments, most strangely and terribly bewitched? Besides Examples and experience, there is reason also to establish this for a Truth, 1. Because Corporal bewitching is (as I said) but an outward suffering; against which not the best Saint hath any Ground to plead an absolute privilege. 2. One of the main Reasons of God's permission of Witches were thus eluded. viz. For the trial of the Faith and patience of the Saints, which, how could it possible be, if they were here Exempted? 3. The devil's hatred is greatest a 'gainst Godly men, whom he labours most (by himself and his Instruments) to disturb and Distract. Yet in this Community of sufferance, is there some difference to be observed. As the Godly are bewitched in their Body only: the Wicked both in body and soul. The Godly for the trial of their Graces: the Wicked for the punishment of their Sins. The wicked Curse God to his face: the Godly bless him so much the more. To the Godly, this is all their Hell: to the Wicked, but as their hell's beginning.   

9 Case. How the power and malice of Witches may be prevented and redressed with a good Conscience?  
THe Popish schoolmen not a little leave our Consciences perplexed, in this Question of theirs. Whether it be lawful to remove the signs of Witchcraft; to the Intent the Effect thereof may cease? In that they who proposed it, are so divided upon it. Some of them make it an Act meritorious, so to do: Some again, an Act Superstitious. But their Resolution on either side satisfies not. For it cannot be an Act meritorious in any (to dispel or destroy the signs, means & works of the devil) but in him alone that came into the world for that very intent. 1 John. 3. 8. Nor is it to be counted for an Act superstitious, to remove or dissolve any thing, that the Witch hath left or put in any place, for a sign, Spell, charm to bewitch by; and that such a thing removed, dissolved, the Witchcraft is disappointed and must cease. So be, it be certain that they are the signs or means of witchcraft, and placed there for that very End. And that there be not a more diligent search to find out the Witches sign or spell, then to betake to prayers and like duties. And that the Effect of such ceasing be not hoped or expected merely from the removal of the thing; nor as the Consequent or Condition of the diabolical Compact. But that it is done through Confidence in God; and a contempt of all such Sorceries. For if a man were certain that such a thing were a Witches sign or spell to bewitch by; it would argue more assent to the Devils working to suffer it, and let it alone; then to remove or destroy it. Neither is there any doubt to be made, but that Witchcraft (with all the Appendices) may be resisted and removed by any unlawful means. Which cannot but be such, if there be no consulting with, consenting to, or expecting from the devil: but a Reference to, confidence in, and dependence upon God alone.  
Indeed people are here but too superstitious, as touching the Fortifying or relieving themselves. I pass over what superstitious Remedies are here taught in that other Religion; as the tolling of a baptised bell; signing with the sign of the cross, sprinkling with holy water, blessing of oil, wax, Candles, Salt, Bread, Cheese, Garments, weapons, &c. carrying about saints relics, with a thousand superstitious fopperies of their exorcising Trade. I only speak of such superstitious practices, as are used by men of all Religions. 1. In seeking to a witch, to be holpen against a Witch. 2. In using a certain or supposed charm; against an uncertain or suspected witchcraft. 3. In searching anxiously for the Witches sign or Token left behind her in the house, under the Threshold, in the Bedstraw: and to be sure to light upon it, burning every odd rag or bone, or feather that is to be found. 4. In swearing, railing, threatning, cursing, and banning the Witch: as if this were a right way, to bewitch the Witch from Bewitching. 5. In Banging and basting, scratching & clawing, to draw blood of the witch: an Act not only superstitious, but so injurious; that it's rather a provocation to the malice of the witch, than any Fortification against it. 6. In daring and defying the Witch out of a carnal security, and presumptuous temerity: Bebelieve well (saythey) have a good heart and fear not, and the Witch can have no power over, &c. A good belief will now arm well indeed: But alas! that's quite another thing, to this confident Audacity. One is in God, the other in themselves. One is the Confidence of a pure heart, the other is the security of the profane: One keeps within its own Calling, the other wanders out of it: And so not only tempts God, but the devil too. It is worth the observing, how the devil once served them upon such a presuming as this, Acts 19 13. and 16. But what say they for all this? Bold Bayard once daslrt out the Witches brains. Never tell them; they have always observed that Witches least hurt them, that worst use them; and they that are least afraid of them, still fare best by them. Oh! how the Devil dissembles a fear of those men whose Cases are most to be feared? how he spares them Temporally, that he may not spare them spiritually and eternally? what cares he for bewitching their Bodies, when he has thus bewitched their better parts, their souls?  
Thus having removed all false means; Though we here approve of no kind of exercising, much less admit it as an ordinary calling in the Church of Christ; yet we freely profess, that God hath not here left his church destitute of sufficient and lawful Remedies, whether Preservative or Restorative. And these be; 1. A Conscionable care against sin, the old Witch of all. That did Effascinate our first Parents, and us in their loins; but since hath directly bewitched us, both in our professions, Gal. 3. 1. as also in our Conversations, 1 Sam. 15. 23. That hath made us make a Covenant with Death, and an Agreement with Hell, Isa. 28. 15. That hath brought us to an Abnegation of the sacred Trinity; and to a corruption and profanation, both of Word and Sacraments. That makes us believe we are Lords and Ladies of our own wills; when we are the only servile wretches, led Captive by Satan at his Will.  
That rewards only with mere delusions of momentary pleasures, to the hazard of eternal pains. More especially it behooves us to take heed of all such sins as (besides the devil) more particularly expose us to the Witch. And they are, 1. Morose Cogitations; For they tempt God to give us over to visible temptations. 2. Dire Imprecations; for they want only God's saying Amen unto them. 3. Tyrannous and oppressive Actions; for they cause the Lord to depart from us, and an evil spirit from the Lord to trouble us. 4. Hypocritical professions; For if the unclean spirit find his house empty of all true graces, and swept only by an outward Restraint, of some more scandalous and notorious vices: and Garnished with simulated virtues, superfluous observations, affected garbs, and formal services: then he taketh with himself seven other spirits, &c. Matth. 12. 44, 45. And it is to be noted how the devil has always delighted to haunt & frequent Monasteries, Nunneries, and old Abbeys, places of so much hypocrisy. 5. Superstitious and profane communications, especially of devils, Witches, and witchfinders. We have some stories of such as by making these their tabletalk, have made themselves the more obnoxious to their infestations. It is strange to tell what superstitious opinions, affections, relations, are generallyrisen amongst us, since the witchfinders came into the country. And I pray God that these things do not dispose & expose us to Witches, rather than help to rid us of them.  
2. Next to a care against sins; is an endeavour after graces. And those 1. Faith, for that makes every way strong to resist the devil, 1 Pet. 5. 8, 9 2. Purity of heart, for the unclean spirit finds no rest in dry places, Mat. 12. 43. And to let him find no rest in us, is the way not to be molested by him in any kind. 3. Prayer and fasting, for these are prevalent against the worst kind of them, Matth. 17. 21. 4. Confidence in Christ's name and power, word and promises, Mark. 16. 17. 5. Frequent reading and meditating upon the holy Scriptures, for there's the sword of the Spirit, to pierce the head of the huge Leviathan: There's the voice of the wise Charmer, to make the deaf Adder, and the old Serpent burst in pieces. Search we there, & apply we the special promises & consolations for our particular Case, Gen. 3. 15. Ps. 91. 11, 12, 13. Joh. 16. 33. 1 Joh. 3. 8. Mar. 16. 17. Rom. 16. 20. 1 Cor. 10. 13. Jam. 4. 7. 1 Pet. 5. 9 But we must take heed of profaning Scripture names, phrases, and fragments; as Witches themselves do, in their most execrable witchcrafts. Or of setting apart certain incompetent, and in-concerning verses for Charms, as the Papists do and teach. 6. The Prayers of the Church or Congregation, for they avail exceedingly in any manner of Infirmity, Jam. 5. 14, 15. 7. Thanksgiving to God for his special providence; Blessing and praising him for his own protection, & angel's administration. 8. A keeping us within our own Callings, so shall the Devil find us, neither idle, nor ill occupied; so shall occasion be avoided either for him to tempt us, or we him. 9 A just contempt of the devil, and of all his praestigious. Arts and Instruments, Jer. 10. 2. as not to be secure, so not to fear, for the devil is a false spirit, & smiles in feigning a yieldance to a fond presumption: But he's a proud one too, and therefore cannot be more vexed and troubled then at a just & true Contempt.   

10 Case. Whether it be lawful to consult with a Witch, upon any occasion?  
All consulting properly implies; as if one would now be informed by another, of what he would know, or Advised what he should do: Either of which are very improperly sought for at a witch's hand, that indeed knows neither truth, nor right, and in express opposition to whom God has been pleased to appoint for his a far better Counsellor in that Case, Esa. 8. 19 20. Neneverthelese, how madly have superstitious and profane people always run upon their devices to be here advised. Gen. 41. 8. 1 Sam. 28. 7. 2 King. 1. 2. Dan. 2. 2. Albeit God hath utterly prohibited and condemned it, Levi. 19 31. and 20. 6. Deu. 18. 14. And that the old ecclesiastical Censures have been the same against all such consultation, as against witchcraft itself. And that some civil or politic Laws have decreed Death to the Consultor equally as to the Witch. And that it hath been the Common observation of all People, that none have ever thriven after so tempting an Attempt. And that the same judgements of God are yet in force against all such as heretofore. 2. King. 1. 4. 1 Chron. 10. 13.  
Upon these many Considerations I conclude, that although one way is more damnable, yet there is danger in Consulting every kind of way. Whether out of curiosity, or for Exploration sake, as well as out of superstition. 1. If out of Curiosity only to see and here, and tell what a witch or wizard can say or do. This is out of any man's calling or Commission, and so falls under a tempting of God. 2. If for Exploration sake, so as to Examine and discover the Witch. Herein (though the Authority may be granted. for safe and good) yet special heed is to be had, either of adjuring, or yet of alluring the devil or the Witch. Forto adjurea Witch, if it be done by way of human obtestation and entreaty, than is it palpable consulting: or if it be done by way of divine Attestation (charging and challenging in the name of God) what else is it then, but that we call Exorcizing? And likewise to Allure the Witch to do any Act of Witchcraft, (through disguise, dissimulation, fair words, promises, or any other pretext) yea although it be with intent to descry or make discovery, yet even this is to do evil that good may come thereof. And therefore the Witch of Endor justly exclaims against the injustice and Treachery of such an enticement, although it might have been to such an intent, 1 Sam. 28. 9 12. Now than this it is, to inquire here over familiarly may be to allure: To charge over highly is to adjure: but only to interrogate Rationally and Legally, this is safely and sufficiently to explore.  
3. But the damnable consulting of all is, if out of Superstition; to be informed of what is Future, Absent, Lost; or to be holpen against any strange handling whatsoever. For here is the same Faith that is in the Witches operation and confederacy; and (at least) a mediate assenting and joining society with the devil. And a yielding or acknowledging the devil to be the Author of help; which standeth in the Name of the Lord our God alone. Oh! that people would be persuaded of it; then should we not hear so many fond Objections, whereby they seek to justify themselves, and to evade all that can be said against them. But mark how little all they can say for themselves avails them: we will number their Objections, and set our Answer to them, not only to refute, but instruct them.  
1. I went for my own satisfaction, and at my own hazard, and what has anybody to do with it? Yes, the Church has to do with it, and censure it, as inconsistent with her communion, 2 Cor. 6. 15. The State hath to do with it, and punish it, as enemy to the Society thereof. For the diabolical associating must needs be adversary to the human. Nay, and every private Christian hath to do with it, to complain of the grievous scandal thereof, and require satisfaction.  
2. It was not a Witch that I went to, but a wizard, a Wise man, or a Wise woman, as they call them. All Witches are not of one kind: and several kinds are not of several Natures: neither doth variety of degrees vary the kinds or natures. Things may be of the same brood or Litter, though unlike one another; and every one not so like the dam.  
3. It was neither Witch nor wizard, but a juggling Impostor. But thou wentest as to a Witch indeed. The delusive event, excuses not the delusion of thy intention.  
4. I went to none but a good Witch. Who ever called a Witch good, but bad men? and if the Devil were called good, wouldst thou therefore go to him?  
5. I meant nobody hurt in it. A good meaning will not warrant the use of ill means.  
6. It was not I that went, but my wife, child, servant. Nomore was it Ahaziah, but his wife, 2 Kings 1. Ask but thy conscience, if thy heart went not along with them, either in the command or consent.  
7. I meddled with none of their witcheries, &c. Thy faith or persuasion to be satisfied and resolved in the business thou wentest about, was enough to mingle thee with the Witch in her confederacy. Nay, thou wast the very cause of that Act of Witchery that was now practised for thy sake, and upon thy occasion.  
8. I saw nothing, I found nothing but good. All good is to be suspected that comes from the devil, who never did any thing like to good, but for the greater ill.  
9 I was told nothing but Truth. The devil is a liar of himself, and never told Truth, but to deceive. Some light Truth peradventure, and that either forcibly, or against his Will; or fortuitously and without his knowledge; or falsely to deceive thee in a greater Truth, and others with greater lies. He that looks to hear Truth from the devil, may soon hear it to his sorrow, as did Sanl, 1 Sam. 28. 19  
10. I went but to see if I might be informed or find what I had lost. What was all that loss, to the loss of thy Credit and Conscience? Nay, not only loss of peace within thyself, and of Reputation with wise men: But of Report with good men, & of favour with God. What if thou hadst not found? then was thy labour and hopes lost to all the rest. Say thou didst find, it coming by the devil's means, comes with God's Curse. Thus is it lost though found. Nay, and (in thy sense) shall be lost again. For (besides that God blows upon it) the devil (since thou art so ready to seek after him) will be ready the second time to bereave thee either of that, or as much as that comes to, that so he may make thee seek to him again. Thus shalt thou be continually the loser, and the devil the Gainer: whereas hadst thou either despised thy loss, or despised this way of finding it, thy loss had not only rested there; but thou hadst been a great Gainer by God's grace and blessing.  
11. What would you have me do? I could not endure to see the poor▪ Thing so strangely handled, but seek out some remedy for it; and nobody could tell what disease it was, all physic would do it no good, &c. Because ordinary means failed, was God therefore to be deserted, and his greatest enemy addressed unto? But that I am resolved to speak English only in this Epitome: I could further reply, out of an Ancient Fathers own words to one that had procured a charm to cure his Child, and objecting, What, would you have it perish? Yea, let it perish; better it perish then thou; it temporally, than thou eternally. What should I tell of Christians that have refused to touch, take up, or once remove a Witches Charm, Spell, sign; no not for their own present Cure? Nay, and of very Heathens that have derided and rejected all such remedies?  
12. I did it only in an humour, because I had a mind, or Fancy to know mine own Fate or Fortune, &c. Because this is indeed the Fancy and Humour of too many: Let them hear what I say now unto them, in sundry considerations. 1. So did Saul, and heard his destiny to his utter despair, 1 Sam. 28. 19, 20. 2. All future things are reserved in God's own knowledge and power; and therefore solely to be referred to him. 3. Who (of men or Angels) have been his Counsellors to be ordinarily acquainted with any such mysteries?  
4. For a man to be foreacquainted with his own Fortune; though it were expedient, yet is it not lawful: And though it were lawful, yet is it not expedient. For if good things be presaged to him, and they false; that makes him miserable in a frustrated hope: If bad things, and yet false, that makes him miserable in a needless fear: If bad things and true, they make a man miserable in his own apprehension, before he is so in himself. If good things and true, yet the long Expectation both crucifies and takes off the edge of Delight in their Fruition. 5. When did ever any diabolical Predictions want their Ambiguities or Equivocation? For so fallaciously doth the devil use to frame his Oracles, as that they may stand good with either event; to the end we may be either way deceived, and yet he neither way thought to deceive. 6. Is there any certainty of their foretell things future, that are ignorant of what is past or present? or how can they tell what shall betide another, that are not aware of what may befall themselves? 7. Have not the sager Heathens derided all astronomical, genethliacal, physiognomical Presages and Predictions; and are they things to be believed by Christians?  
8. He that will easily believe the devil upon his Word, can hardly have any right faith of God in his Promises: For credulity to Satan, is to godward infidelity. 9 One that is here over anxiously, or curiously inquisitive, as he hath much of the Infidelity of an Atheist: so not a little of the Carnality of an Epicure. For 'tis a manifest Token he both loves, and likewise fears himself too much as touching the Body and present Being.   

11. Case. What punishments are Witches worthy of; or may justly be inflicted on them.  
THat Witches are to be punished is the Law and sentence of Nature, Reason, policy and Religion. Nature says so, because they abuse her order: Reason says so, because they change her dictates for delusion: Policy says so, because they disturb her peace: and Religion says so, because they pervert her power. Hence have proceeded all those bitter invectives of Heathen & mere natural men; all those solid irrefutations of Learned men & Philosophers; all those severe Edicts of Princes and Magistrates; and all those sharp censures of the Church against them.  
To pronounce sentence therefore in a word; a Witch, (a real rank Witch) is worthy of all penalty that can either be inflicted or imagineth More than Temporal, spiritual and eternal punishment cannot be devised; and all these are here deserved.  
1. Spiritual punishment, even the heavyest Anathema, or greatest Excommunication, Deut. 18. 10. Ezek. 12. 24. Mic. 5. 12. John 12. 31. 1 Cor. 10, 20. 2 Cor. 6. 14, 15, 16. And great reason that Witches should first be spiritually or Ecclesiastically punished, 1. Because the sin of a Witch is (formally considered) a mere spiritual sin. 2. Witches primely abnegate and abjure the church's Faith and fellowship: And therefore should first of all be cast out of their Communion.  
3. It is just Talion to deliver such up to Satan that have already given themselves unto him.  
2. Temporal punishment, Exod. 22. 18. Levit. 20. 27. And the reasons are, 1. Because the Fact and Effects of witchcraft are external, and disturbing the civil peace. 2. Witches in joining Confoederacy with the devil become professed Enemies to all true human society, and therefore deserve to be cut off from it. 3. Their toleration is pernicious both to Church and State, not only in regard of their Maleficiating mischiefs, but also of God's judgements, Isa. 47. 9 12. Nahum 3. 4. 2 King's 23. 26. Conferred with 2 King. 21. 6. 4. Because the longer Witches are suffered to live, the worse they are, not only do more mischief to others, but grow more wicked within themselves. Human mercy will never amend them; nor the Devil never forsake them till they fall under the Magistrates hand, and if ever they repent it is then, or not at all.  
3. Eternal punishment, Rev. 21. 8. and 22. 15. And there's Reason for that too. 1. It is just that they who utterly deny God should be utterly denied of him. 2. That they who give themselves to the devil, and worship him; should go to him, and receive their reward.  
But the main of the Case is touching civil penalty. And if you ask what particular punishment is to be inflicted? The Scripture saith stoning, Levit. 20. 27. Authors in their Stories likewise store us with laws and precedents of their hanging, heading, burning, drowning, flaying off their skins, breaking upon the wheel, casting down headlong from steep hills and rocks, cutting theirh troats, pressing, racking, beating with stripes, braining with clubbs, banishment, imprisonment, degradation, privation of office, forfeitur of estate, &c. Thus thought they no punishment enough for Witches. All which Inflictions, Witches (absolute witches) may be well worthy of. But God forbid they should be thus punished for Witches; that indeed are no Witches. For so Innocent blood may be brought upon a Land. Yet I speak not this, as if some who are Impostors only, or but counfeit Witches (as jugglers, Gypsies, fortune-tellers, Figure-casters, wizards, Conjurers, Calculaters of Nativities, with false prophets and Prognosticators, that presume to presage what Changes shall be either in Church or State, should be unpunished. But that true and real Witches should be truly and really punished, to true and real intents. And that Magistrates and men in place, may wisely and justly preserve and discharge a good conscience, and do no otherwise (in this Case) then as Josiah did, 2 King. 23. 24. Where note, 1. His wisdom in discerning; They were spied out in the Land: A word noting perspection, and circumspection; and that both of the mind and senses. Showing how both the internal and external powers of discerning should be employed, and weighing both the Abstruse mystery; and more palpable material Circumstances thereof. 2. His Integrity or sincerity. That he might perform the words of the law, &c. Looking at nothing more than the honour of God, the justice of the Law, the truth of the Church, and the peace of the commonwealth. But to take heed of doing (in such a Case) as Saul did, 1 Sam. 28. 3. who may well be deemed now to have done all smisterly. 1. Because if the Intention of his heart had been right to cut them off; then doubtless had it not been so soon disposed to consult with them. 2. It is surmised he looked only at his own private sufferance by such, 1 Sam. 16. 14. and not at the Law of GOD or public good. 3. The Jewish rabbins say that he did it enviously. Because the Diviners also foretold of his Ejection from the kingdom, and of David's Election thereunto. And something is observable to such a purpose, in that Samuel's death, and the Witches execution are mentioned both rogether. Noting he forbore to execute his malice upon them while Samuel lived. Because Samuel (a Prophet of the Lord) had also foretold the same. 4. Some learned Protestants are of opinion that under pretext of Witches Saul now slew the Gibeonites, for which the judgement followed, 2 Sam. 21. 1. Neither indeed want we the storied Examples of God's Judgements upon those that defamed, prosecuted, and executed them for Witches, that indeed were none.  
Wherefore I make bold to propose here these Cautionary queries to be considered, 1. Whether all kinds of Witches are to be punished with one kind of punishment? And hereto I answer vulgarly at first hearing, God forbid. And do confess further, that I have read divers Laws cited for divers degrees of Mulcts & penalties. Whereto I may add also our own Statute Law in that behalf wherein (in my poor judgement) several kinds and measures of penalties are well Enacted against several kinds and degrees of Witches. And I could wish with all my heart, that in the execution it were but so sctrictly observed, as in the Law itself is wisely provided.  
2. Whether a Witch is to be punished capitally for the Pact or for the Fact of witchcraft? I know some (both Papists and Protestants) that are eager for denouncing upon the Pact alone, without any Fact done. And would have Witches cut off (as men kill Serpents) before they have once stung or poisoned any. But (under correction of better judgements) I am bold also to pronounce my opinion. That although the mere Pact be mortal before God: yet neither the Pact without the Fact; nor the Fact without the Pact, is to be capital before men. 1. Not the Pact without the Fact. For so it is not only a mere spiritual sin, a mere sin of thought; but may be a mere dream or Delusion. Neither do I believe there was ever in any a real pact, without a real Fact. For the devil does not now Confederate for nothing; nor will he suffer his Associate to be idle. Neither is the Covenant, but for the art's sake; nor the Art, but for the practice. Neither yet can a Pact be well suspected, or proved but by some kind of Fact. The Witch of Endor, 1 Sam. 28. was so Notoriously known to be a Pacted Witch. that Saul's Servantscould tell him of her, at first asking, and of the Familiar Spirit she had, vers. 7. yet does she only plead against Saul, for alluring her to the Fact, and so subjecting her to the penalty of the Law, ver. 9 which plainly declares that the Actor pleaded and the Guilty apprehended their Obnoxiousnes to the penalty of that Law from the FACT, and not from the Pact alone. 2. Not for the Fact, without the Pact. For than it is to be conceived and Censured as the Effect of some other sin or Crime, and not formally of Witchcraft●…. A parent (like as Witches use) curses his Child, and God says A men to it. Hereupon the Child is obsessed, or strangely handled (peradventur perishes, a thing of two common Example) But what? must the Parent hang for the Malefice? no; and why? Because here is only the Factor Effect without the Pact.  
3. Whether the implicit Compact be liable to the like penalty as the Explicite? An implicit Covenant is solely in the Faith and assent, now prodigious Effects may follow without any other Familiarity. And whether Familiarity so far forth as invisible Faith & Assent, be Felony, it is not in me to determine. Only I desire to be satisfied what difference is between this, and the Faith and Assent in every deeply malicious sin? For that likewise Implicitly makes a malignant Covenant with the devil. Esa. 28. 15. Me● thinks there should be some Differences made between them; and that very Demonstratively. I have laboured to Excogitate them, but find it Difficult to set them so really Disparate and distinct as I would, in Affection, Intention Operation. For to me there appears in all something of the same Corruption. And this very difficulty tells my Conscience what a wary discerning should here be for Censure and penalty. Nevertheless I do not judge those, that shall proceed to judge them, upon a clearer distinguishing and discerning.  
4. Whether one addicted to the speculative way only ought to incur the same penalty with the operative Witches? I am not of those that contend for the lawfulness of Magical science. Because I cannot reach (in my judgement) to conceive, how it can be preserved (by such as wade too far into it) in the pure naturals: but must needs (what through Ignorance or Arroganee) be polluted and depraved with some kind of delusions diabolical. Notwithstanding do I not reprove the knowledge of these things altogether. Lest I might reprove Moses and Daniel, Acts 7. 22. Daniel, 17. 20. Who knew them not to use or practise them; But to detect, and refute them: or knew them to the perfection of the understanding, not to the depravation of the Will. Yet do I think those worthy to be reprehended that shall affect, commend or promote this study, (A study as the most difficult, so the most useless) yea and to be censured too. But nevertheless not like the Operative that have hereby wrought mischief or offence to the disturbance of peace and truth, in the Church and State. Unless laying aside all Scrutiny and Contemplation as touching the Mirables of Nature, their SpeSpeculation be of diabolical magic only: in Contemplating and musing of (I cannot tell what) Compact, Conventicles, Rites, Sacrifices, Invocations, conjurations, Charms, Spells, Characters, Figures, Circles, barbarisms of words, Prodigies of Fact, &c. Admiring, adoring, boasting, commending, teaching, &c. These (as Masters and Professors in witchcrafts) I think worthy most punishment of all.  
5. Whether a Passive witch be to be punished by the Law as well as an Active? How extreme were it therefore to suffer from men; because they suffer from the Devil? Can his ●●cruciation be a sufficient Cause for our Execution? I conceive the merely passive therefore are here to be exempted. Because though the Devil works by them, yet it is without them, yea & oft times against them. Nevertheless the mixedly passive, may be distinguished from those who are less to be pitied or spared because though they may now be somewhat passive, and the devil (as it were) forcing them to malefice or mischief; yet they first were Active, and freely gave their consent so to do.  
6. Whether a Witches own Confession be sufficient to hang her? I cannot see (in the main) but a Witch may be eondemned out of her own mouth as well as any other Malefactor. For her own mouth can speak, her own guilt best, and may not amiss be taken for a right discovery of her own Conscience. Nor doth her sex any whit invalidher own testimony against herself. Nevertheless it would be well considered whether she was forced to it, terrified, allured, or otherwise deluded. And withal, if in her own mind and perfect senses; If not out of some Melancholy humour or discontentment working to say any thing through tediousness of life; If her Becollection or recantation may not stand with more probability if they be not mere impossibilities whereof not a Circumstance tending to such a matter, can be made to appear. But it matters not much, though she talk of never so many monstrous or ridiculous Delusions or absurdities, (for the devil's Actions are now to be admitted for no less) if so be some Reality of depraved Affections, Intentions, or Effects may be observed therein.  
7 Whether a jury may with a safe Conscience give up their Verdict in finding such or such an one for a witch? Doubtless it may be done. For whatsoever sin or Crime is punishable before men, is also Convincible by men. Otherwise all laws against them were to no Effect. For the Law is not to be Executed before the Sentence be pronounced; nor ought that to be before Conviction. Neither is it requisite that so palpable Evidence for Conviction should here come in, as in other more sensible matters. It is enough if there be but so much circumstantial proof or evidence; as the Substance, matter, and Nature of such an Abstruse mystery of iniquity will well admit. But withal I could wish that these Twelve good men and True, were not Impannelled of ordinary Country People: but of the most Eminent physicians, Lawyers and Divines, that a Country could afford.  
8 What if there be no such main Evidence against Witches; Are they therefore to be Tolerated or to Escape? Some are of opinion that a strong Presumption is enough to cut them off: but that were a strong Presumption indeed; others, that it is good to hang them out of the way however for terror and Examples sake: A terrible thing indeed, to make them Examples in the Punishment that are not yet fully found to be Examples in the offence. Others would have it done and it be but for their repentance and Conversion. Because (say they) Witches will never think of Repenting till they come to the gallows. Were it so, it were then happy for the Wretches; But say it were so, God's mercy excuses not man's Injustice, but aggravates it. In my mind therefore this is safest, and satisfactory; where God hath denied man full evidence, it is not for man's justice to fall to Execution of vengeance: Nor is that to be called toleration where Conviction is wanting. This is plain in more sensible Cases (as of murder, Theft &c.) where the Law proceeds not (though upon never so strong Presumptions) for want of Plenary and particular Evidence; and why not here sith it is a Matter more occult? And if it remains so occult, as not to come within a Legal conviction; it is a sign God hath reserved such for his own justice and Vengeance which all their devilish darkness shall not be able to elude, Malac. 3. 5. He will draw near to their judgement though they think themselves never so far from man's. He will be a swift witness against them, when man's is either slow or insufficient.   

12 Case. Whether a Witch may repent, and so be saved?  
I know the Churches of old have been so Charitable, as to suppose their Conversion: and to that purpose, have (in several Cases) proposed their penance. And I read in Story of the Notable Repentance of certain Pope Witches; with the miraculous signs of their salvation. And have heard the Tradition, how the devil has been forced to cast up and cancel some such pacting Indentures, though written with the parties own Blood. I will conceive withal, that Witches have as great Cause as may be to recant them of their bargain, and Labour to return. Because they have made a Covenant with one, that (on his part) never intended to perform the least Tittle promised, otherwise then prestigiously. They serve a hard Master, that hates them according to an irreconcilable Enmity, Gen. 3. 15. notwithstanding all the pretended Familiarity: and not only so, but renders them hateful both to God, & Men. That infests their habitation night, & day; torments them sleeping and waking; terrifies them with ghastly sights, & hideous sounds; makes them familiar to the most loathsome Creatures, wherein are least footsteps of the Creator to be perceived. Haunts them continually, to be still employing their Imps about one mischief or another: and will not suffer (would a Witch be so good) to remove the evil done to any one, but by transferring it upon some other; or else threatens to inflict it upon themselves. Keeps them always poor, lean, naked, diseased, discontented; and deludes them utterly in their most Imaginary pleasures and Contentments. If they chance to steal any thing after a prodigious manner, he straightways as prestigiously conveys it from them again; or so infects it that it is nothing useful to them. And after once wholly his seeks to betray them to temporal justice, that so he may the sooner get them into his infernal Possession; and this he is the more eager upon, lest peradventure having wearied themselves in this way of wickedness it might come into their minds to repent them at length. And thus we have the devil also fearing their repentance; and by that it should seem there is some hopes of them. There would be more hope if we could hear God promising and promoving it. But God hath universally declared himself for their damnation. Malac. 3. 5. Revel. 21. 8. and 22. 15. And it is safest always to judge after his Sentence. Wherefore though witches may have some slender thoughts and wishes for salvation, as had Balaam, Numb. 24. 10. Yet I cannot but think it a rare thing still for magicians to come and worship Christ. Mat. 2. 1, 2.  
As to the Case therefore; to say that of Witches, Some may Convert and be saved; some cannot Convert, but shall be Damned. This were to leave the Case as Indefinite, as I found it. For less than so cannot be determined concerning the least of sins. Give me leave therefore to declare the judgement of my Conscience both somewhat more determinately and distinctly. viz. That the Arted Passive and simply Deluded Witch may repent and be saved: But the solemnly Pacted, maliciously Active, and utterly Apostate Witch neither can, nor will, nor shall. The Arted Witches, Act. 19 13 Converted and so were saved. For the word of God prevailed to that Purpose. vers. 20. Yea they beleved and showed their Deeds. vers. 18. But Simon Magus though heeused the means of Salvation (He believed, wondered and was baptised, Act. 8. 13.) Yet neither had he part nor lot in the matter of Sanctification or Salvation, ver. 21. yea, though the Apostle puts a peradventure upon his Repentance, Prayer, Remission; yet is he peremptory upon his Reprobation, vers. 22. 23. And all is because of the diabolical and Indissoluble Pact the Bond of Iniquity. So the damsel, Act. 16. 16. 17. 18. A merely passive Witch (whose Divination or Soothsaying was forced thorough a Daemoniacal Possession) was saved no doubt. Of which her opportune Occursion, her Confession, her Application of it, her perseverance, with Satan's Ejection out of her, are sufficient Testimonies. But I cannot say so much of Jezabel and the witch of Endor, who were malicious active witches. Manasseh likewise (though some think he was no Witch himself, but only a Consulter, a Favourer and a promoter of them) yet (led by the many notable Expressions, 2 Chr. 39 6.) I rather conceive he was a very Witch. Nevertheless it is said he sought the Lord, and prayed, and the Lord was entreated of him, vers. 12. 13. But he was no Apostate Witch. For it is not spoken of him till after his Conversion. He then knew that the Lord he was God, v. 13. But Simon Magus and Elymas the Sorcerer (two Apostate witches) who would have hired the power of the holy Spirit for money, who maliciously sought to pervert the faith & truth of Christ. These therefore the Apostles (Peter and Paul) denounce expressly for damned Reprobates, Act. 8. 23. and 13. 8, 9, 10.  
To conclude, when I shall be instructed, of any one particular and specific sin, so near to the sin against the holy Ghost as this of Witchcraft: Or that there is any other blasphemy more imputing the works of the devil to God, or the works of God to the devil: or such an Anti-christian mystery of Iniquity with lying wonders, and strong delusions, 2 Thess. 2. Or such a giving heed to seducing spirits and doctrines of devils, 1 Tim. 4. Or such a treading under foot the Son of God, counting the Blood of the Covenant a vain thing, and doing despite unto the Spirit of grace, Heb. 10. Or in very deed such a sin unto death, 1 John 5. I say, when I shall be instructed that the sin of Witchcraft is not all this: Or if there be any other specific particular sin so like to all this, as is the sin of witchcraft: Or to which both the Scripture phrases and properties that Divines make of the sin against the Holy Ghost, may be more aptly and fully applied, then shall I be convicted in Conscience to be more remiss in my Judgement against the Pacted-Active-Apostate Witch.   
FINIS.